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EXPOSITORY  THOUGHTS 
ON  THE  GOSPELS. 


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FOR    B'AMILY     ANDV$^KIVATE    tJSE 


^ 


WITH     THE     TEXT     COMPLETE, 


BY  THE  REV.  J.  C.  RYLE,  B.A., 

CHBIST  OHCBCH,  OXFOBO, 

RECTOR   OF    IIELMINGHAM,    SUFFOLK  ; 

AUTHOR     OF  "living   OR  DEAD,"   "  WIIKAT  OK  CHAFF,"   "  8TAETLINO    QUESTIONS," 
"rich    OB    POOR,"   "priest,   PURITAN,    AND    PBEACHBB,"  Bid 


ST.     MATTHEW. 

I  


NEW   YORK: 
ROBERT    CARTER    &    BROTHERS, 

5  3  0     BROADWAY, 


1860, 


>^ 


si^' 


8TEBE0TTPED     BT  S.   B.   TB0H80X,  PRINTED  BY 

THOMAS   B.    SMITH,  BIITDER,  E.0.JE;ETKI1TS 

8S  A  84   Beekman-street.  82  &  84  Beekman-st.  26  Frankfort-Bt. 


PREFACE. 

In  sending  forth  the  first  volume  of  a  new  expository 
work  upon  the  Gospels,  I  feel  it  necessary,  in  order  to 
prevent  misapprehension,  to  offer  some  explanation  of 
the  character  and  design  of  the  work. 

The  "  Expository  Thoughts,"  which  are  now  before 
the  reader,  are  not  a  learned,  critical  commentary.  I 
do  not  profess  to  expound  every  verse  of  the  Gospels, 
grapple  with  every  difficulty,  attempt  the  solution  of 
every  hard  text,  and  examine  every  disputed  reading  or 
translation. 

The  "  Expository  Thoughts"  are  not  a  continuous 
and  homiletic  exposition,  containing  practical  remarks 
on  every  verse,  like  the  commentaries  of  Brentius  and 
Gualter. 

The  plan  I  have  adopted  in  drawing  up  the  "  Expos- 
itory Thoughts"  is  as  follows.  I  have  divided  the  sacred 
text  into  sections  or  passages,  averaging  about  twelve 
verses  in  each.  I  have  then  supplied  a  continuous 
series  of  short,  plain  "  Expositions"  of  each  of  these 


IV  PREFACE. 

passages.  In  each  Exposition  I  have  generally  begun 
by  stating  as  briefly  as  possible  the  main  scope  and 
purpose  of  the  passage  under  consideration.  I  have 
then  selected  two,  three,  or,  four  prominent  points  in 
the  passage,  singled  them  out  from  the  rest,  dwelt  ex- 
clusively on  them,  and  endeavored  to  enforce  them 
plainly  and  vigorously  on  the  reader's  attention.  The 
points  selected  will  be  found  to  be  sometimes  doctrinal, 
and  sometimes  practical.  The  only  rule  in  selection  has 
been  to  seize  on  the  really  leading  points  of  the  passage. 
In  style  and  composition  I  frankly  avow  that  I  have 
studied,  as  far  as  possible,  to  be  plain  and  pointed,  and 
to  choose  what  an  old  divine  calls  "  picked  and  packed" 
words.  I  have  striven  to  place  myself  in  the  position 
of  one  who  is  reading  aloud  to  others,  and  must  arrest 
their  attention,  if  he  can.  I  have  said  to  myself  in 
writing  each  Exposition,  "  I  am  addressing  a  mixed 
Company,  and  I  have  but  a  short  time."  Keeping  this 
in  view,  I  have  constantly  left  unsaid  many  things  that 
might  have  been  said,  and  have  endeavored  to  dwell 
chiefly  on  the  things  needful  to  salvation.  I  have  de- 
liberately passed  over  many  subjects  of  secondary 
importance,  in  order  to  say  something  that  might  strike 
and  stick  in  consciences.  I  have  felt  that  a  few  points, 
well  remembered  and  fastened  down,  are  better  than  a 


PREFACE.  y 

quantity  of  truth  lying  loosely  and  thinly  scattered  over 
the  mind. 

A  few  foot-notes  explaining  difficult  passages,  have 
occasionally  been  added  to  the  exposition.  I  have 
thought  it  good  to  add  these  notes  for  the  information 
of  readers,  who  may  feel  a  wish  to  know  what  can  be 
said  about  the  ^'deep  things"  of  Scripture,  and  may 
have  no  commentary  of  their  own.  If  the  reading 
public  should  ever  demand  another  edition  of  the  work, 
the  number  of  these  foot-notes  will  probably  be  much 
increased. 

I  cannot,  of  course,  expect  that  the  opinions  ex- 
pressed in  these  expositions,  whether  about  doctrine, 
practice,  or  prophecy,  will  be  satisfactory  and  acceptable 
to  every  one.  I  can  only  say,  I  have  spoken  out  freely, 
and  kept  back  nothing  that  seemed  to  me  true.  I  have 
set  down  nothing  but  what  I  conscientiously  believe  to 
be  the  real  meaning  of  the  inspired  writer,  and  the  mind 
of  the  Spirit.  I  have  always  held  that  truth  is  most 
likely  to  be  reached,  when  men  on  all  sides  conceal 
nothing,  but  tell  out  all  their  minds.  Eight  or  wrong, 
I  have  endeavored  to  tell  out  my  own  mind.  It  is  my 
firm  conviction,  that  I  have  said  nothing  in  these  ex- 
positions which  is  not  in  perfect  harmony  with  the 
thirty-nine   articles  of  my  own   church,  and   does  not 


VI  PREFACE. 

agree  in  the  main  with  all  the  Protestant  confessions  of 
faith.  The  words  of  an  old  divine  will  explain  the  kind 
of  theology,  to  which  lever  desire  to  conform; — '^I 
know  no  true  religion  but  Christianity  ;  no  true  Chris- 
tianity but  the  doctrine  of  Christ ;  of  His  divine  person, 
(Col.  i.  15.)  of  His  divine  office,  (1  Tim.  ii.  5.)  of  His 
divine  righteousness,  (Jer.  xxiii.  6.)  and  of  His  divine 
Spirit,  which  all  that  are  His  receive.  (Rom.  viii.  9.)  I 
know  no  true  ministers  of  Christ  but  such  as  make  it 
their  business,  in  their  calling,  to  commend  Jesus  Christ, 
in  His  saving  fulness  of  grace  and  glory,  to  the  faith 
and  love  of  men.  I  know  no  true  Christian,  but  one 
united  to  Christ  by  faith,  and  abiding  in  Him  by  faith 
and  love,  to  the  glorifying  of  the  name  of  Jesus  Christ, 
in  the  beauties  of  gospel  holiness.  Ministers  and  Chris- 
tians of  this  spirit,  have  for  many  years  been  my 
brethren  and  companions,  and  I  hope  ever  shall  be, 
whithersoever  the  hand  of  the  Lord  may  lead  me." — 
Traill's  Preface  to  Throne  of  Grace. 

I  am  deeply  sensible  of  the  many  imperfections  and 
defects  of  the  volume  which  is  now  sent  forth.  No  one 
perhaps  will  see  them  more  clearly  than  I  do  myself. 
At  the  same  time,  I  think  it  only  fair  to  say,  that  no 
exposition  in  this  volume  has  been  composed  without 
deliberate  reflection,  and  laborious  examination  of  other 


PREFACE.  Vll 

men's  opinions.  There  are  very  few  passages  handled 
in  these  expositions,  concerning  which  I  have  not  at 
least  looked  at  the  views  of  the  following  writers  : — 
Chrysostom,  Augustine,  Theophylact,  Euthymius,  Cal- 
vin, Brentius,  Bucer,  Musculus,  Gualter,  Beza,  BuUinger, 
Pellican,  Calovius,  Cocceius,  Baxter,  Poole,  Hammond, 
Lightfoot,  Hall,  Du  Veil,  Whitby,  Piscator,  Paraeuse, 
Ferus,  Jansenius,  Leigh,  Ness,  Mayer,  Trapp,  Henry, 
Gill.  Doddridge,  Biirkitt,  Quesnel,  Bengel,  Scott,  A. 
Clarke,  Pearce,  Adams,  Watson,  Olshausen,  Alford, 
Barnes,  Stier.  I  can  say,  that  I  have  spent  hours, 
days,  and  weeks  in  examining  the  opinions  of  these 
writers,  and  that  when  I  differ  from  them,  it  is  not  be- 
cause I  do  not  know  their  views. 

Commentaries  and  Expositions  of  Scripture  are  so 
numerous  in  the  present  day,  that  I  feel  it  necessary  to 
say  something  as  to  the  class  of  readers  whom  I  have 
specially  had  in  view  in  putting  forth  these  Expository 
Thoughts. 

In  the  first  place,  I  indulge  the  hope,  that  the  wprk 
may  be  found  suitable  for  use  at  family  prayers.  The 
supply  of  works  adapted  for  this  purpose  has  never  yet 
been  equal  to  the  demand. 

In  the  next  place,  I  cannot  help  hoping  that  the  work 
may  prove  an  aid  to  those  who  visit  the  sick  and  the  poor. 


VIU  PREFACE. 

The  number  of  persons  who  visit  hospitals,  sick-roome, 
and  cottages,  with  an  earnest  desire  to  do  spiritual 
good,  is  now  very  great.  There  is  reason  to  believe 
that  proper  books  for  reading  on  such  occasions  are 
much  wanted. 

Last,  but  not  least,  I  trust  that  the  work  may  not  be 
found  unprofitable  for  'private  reading^  as  a  companion  to 
the  Gospels.  There  are  not  a  few  whose  callings  and 
engagements  make  it  impossible  for  them  to  read  large 
commentaries  and  expositions  of  God's  Word.  I  have 
thought  that  such  may  find  it  helpful  to  their  memories 
to  have  a  few  leading  points  set  before  their  minds,  in 
connection  with  what  they  read. 

I  now  send  forth  the  volume  with  an  earnest  prayer, 
that  it  may  tend  to  the  promotion  of  pure  and  undefiled 
religion,  help  to  extend  the  knowledge  of  Christ,  and 
be  a  humble  instrument  in  aid  of  the  glorious  work  of 
converting  and  edifying  immortal  souls. 

J.  0.  RYLE. 

Helmingham  Rectory, 
December,  1856. 


TABLE    OF    CONTENTS. 


Matthew.  PAOB 

r.  1— IT,     The  genealogy  of  Christ.         ...  1 

18 — 25.     The  incarnation  and  name  of  Christ.       .        .         5 

II.  1 — 12.     The  wise  men  from  the  East  .        ...        9 
1 3 — 2 3.     The  flight  into  Egypt, — and  subsequent  abode 

at  Nazareth 13 

III.  1—12.     The  ministry  of  John  the  Baptist  .        .         .       It 
13— n.     The  baptism  of  Christ 21 

IV.  1—11.    Tlie  temptation 24 

12 — 25.     The  beginning  of  Christ's  ministry,  and  the 

calling  of  the  first  disciples ....       2*7 

V.  1—12.     The  beatitudes       ......       31 

13 — 20.     The  character  of  true  Christians,  and  the  con- 
nection between  the  teaching  of  Clirist  and 

the  Old  Testament 35 

21 — 37.    Spirituality  of  the  law  proved  by  three  ex- 
amples         39 

38 — i8.     The  Christian  law  of  love  set  forth.        .        .      43 
VX                 1 — 8.       Ostentation  in  almsgiving  and  prayer  for- 
bidden         46 

9 — 1 5.     The  Lord's  prayer,  and  the  duty  of  forgiving 

one  another        .        .         .        .        .        .49 

16 — 24.     The  right  manner  of  fasting, — treasure  in 

heaven, — ^the  single  eye      ....       55 

25 — 34.     Over- carefulness  about  this  world  forbidden   .       58 

VII.  1 — 11,     Censoriousness  forbidden, — prayer  encouraged      61 
12 — 20,     The  rule  of  duty  towards  others, — the  two 

gates, — warning  against  false  prophets       .       65 
21 — 29.     Uselessness  of  profession  without  practice, — 

the  two  builders 69 

VIII.  1 — 15.     Miraculous  healing  of  a  leprosy,  a  palsy,  and 

a  fever        ....  ,        .      72 


A 


TABLE   OF   CONTENTS. 


VIII. 

16— 2*7. 

28—34 

IX. 

1—13. 

14—26. 

27—37. 

X. 

1—15. 

16—23. 

24—33. 

34—42. 

XL 

1—15. 

16—24. 

25—30. 

xn. 

1—13. 

14—21. 

22—37. 

38—50. 

» 

XTTI. 

1—23. 

24—43. 

44—50. 

51—58. 

XIV. 

1—12. 

13— 2L 

22—36. 

PAG» 

Christ's  wisdom  in  dealing  with  professors^ — 

the  storm  on  the  lake  calmed      .        .         .76 
The  devil  cast  out  of  a  man  in  the  country  of 

the  Gergesenes .80 

A  palsied  man  healed, — the  calling  of  Mat- 
thew the  publican 83 

New  wine   and    new  bottlcf?, — the  ruler's 

daughter  raised  to  life 86 

Two  blind  men  healed, — Christ's  compassion 

on  the  multitude, — the  duty  of  disciples      .       90 
The    sending    forth   of  the  first    Christian 

preachers 94 

Instructions  to  the  first  Christian  preachers  .  98 
Warnings  to  the  first  Christian  preachers  .  101 
Cheering  words  to  the  first  Christian  preachers  105 
Christ's  testimony  about  John  the  Baptist  .  108 
Unreasonableness  of  unbelievers  exposed, — 

danger  of  not  using  the  light       .         .        .     112 
Greatness  of  Christ, — ^fulness  of  Gospel  invi- 
tations         115 

The  true  doctrine  of  the    Sabbath   cleared 

from  Jewish  error 121 

Wickedness  of  the  Pharisees, — encouraging 

description  of  Christ's  character  .         .         .124 
Blasphemy  of  Christ's  enemies, — sins  against 

■knowledge, — idle  words      .        .        .        .128 
Power  of  unbelief, — danger  of  imperfect  and 
incomplete  reformation, — Christ's  love  to 

His  disciples 134 

Parable  of  the  sower 140 

Parable  of  the  wheat  and  tares  .  .  .  145 
Parables  of  the  treasure,  the  pearl,  and  the  net  150 
Christ's  treatment   in   His  own  country, — 

danger  of  unbelief 154 

Martyrdom  of  John  the  Baptist  .  .  .158 
Miracle  of  the  loaves  and  fishes  .  .  .161 
Christ  walking  on  the  sea      .        .        .        .166 


TABLE   OF    CONTENTS. 


Matthew 

X.V. 

1—9. 

10—20. 

21—28. 

29—39. 

XVI. 

1—12. 

13-20. 

21—23. 

24—28. 

XVIL 

1—13. 

14—21. 

22— 2*J. 

XYIII.  •       1—14. 

PAGE 


XIX. 


XXI. 


XXII 


15—20. 

21—35. 
1—15. 

16—22. 
23—30. 

1—16. 
17—23. 


24—28. 

29—34. 

1—11. 

12—22. 

23—32. 

33—46. 

1—14. 

^  5—22. 


Hypocrisy  of  Scribes  and  Pharisees, — danger 

of  traditions 

False  teachers, — ^the  heart  the  source  of  sin  . 
The  Canaanitish  mother  .... 
Christ's  miracles  of  healing  .... 
Enmity  of   the   Scribes    and    Pharisees, — 

Christ's  warning  against  them     . 

Peter's  noble  confession 

Peter  rebuked 

Necessity  of  self-denial, — value  of  the  soul 

The  Transfiguration 

The  young  man  possessed  with  a  devil  healed 

The  fish  and  the  tribute  money 

Necessity  of  conversion  and  humility, — reality 

of  hell 

Rule  for  settling  differences  among  Christians, 

— nature  of  Church  discipline 
Parable  of  the  unforgiving  servant . 
Christ's  judgment  about  divorces, — Christ's 

tenderness  to  little  children 

The  rich  young  man 

Danger  of  riches, — encouragement  to  forsake 

all  for  Christ 

Parable  of  the  laborers  in  the  vineyard  . 
Christ's  announcement  of  His  coming  death, 

— mixture  of  ignorance  and  faith  in  true 

disciples 250 

True  standard  of  greatness  among  Christiana  .     255 

Healing  of  two  blind  men      .        . 

Christ's  public  entry  into  Jerusalem 

Christ  casting  the  buyers  and  sellers  out  of 

the  temple, — the  barren  fig-tree  . 
Christ's  reply  to  the  Pharisees  demanding  His 

authority, — the  two  sons     .... 
Parable  of  the  wicked  husbandmen 
Parable  of  the  great  supper    .... 
The  Pharisees'  q^uestion  about  paying  tribute 


170 
175 
179 
183 

187 
192 
198 
201 
204 
210 
214 

218 

224 
228 

232 
237 

241 
245 


259 

262 

267 

271 
275 
279 
283 


Xll 


TABLE    OF    CONTENTS. 


Matthew 
XXII.  23—33. 

34—46. 


XXIII.  1—12. 

13—33. 

34—39. 
XXiy.  1—14. 

15—28. 

29—35. 
36—51. 


XXV. 


XXVI. 


1—13. 
14—30. 
31—46. 

1—13. 
14—25. 
26—35. 
36—46. 
47—56. 


57—68. 
69—75. 

XXVII.  1—10. 
11—26. 
27—44. 

45—46. 
47—66. 

XXVIII.  1—11. 
12—20. 


PAGE 

The  Sadducees'  question  about  the  resurrection  288 
The  Lawyer's  question  about  the  great  com- 
mandment,— Christ's  question  to  His  ene- 
mies    2D2 

Christ's  warning  against  the  teaching  of  the 

Scribes  and  Pharisees         ....  296 
Eight  charges  against  the  Scribes  and  Phari- 
sees      300 

Christ's  last  pubUc  words  to  the  Jews    .        .306 
Prophecy  on  the  mount  of  Olives, — about  the 
destruction  of  Jerusalem, — Christ's  second 
coming,  and  the  end  of  the  world        .         .311 
Prophecy  continued,  about  miseries  to  come 

at  the  first  and  second  sieges  of  Jerusalem  .  316 
Second  advent  of  Christ  described  .  .  .321 
Time  just  before  second  advent  described,  and 

watchfulness  enjoined 325 

Parable  of  the  ten  virgins      ....  330 

Parable  of  the  talents 335 

Last  judgment 340 

The  woman  who  anointed  our  Lord's  head  .  345 
The  false  apostle,  amd  his  besetting  sin  .  ,  349 
The  Lord's  supper  and  the  first  communicants  354 
The  agony  in  the  garden  .  .  .  .361 
The  false  apostle's  kiss, — the  voluntary  sub- 
mission of  Chri.st 366 

Christ  before  the  Jewish  council    .        .        .  370 

Peter's  denial  of  his  Master    ....  374 
The  end  of  Judas  Iscariot      .        .        .        .378 

Christ  condemned  before  Pilate      .         .         .  384 
Christ's  sufferings  in  the  hands  of  the  soldiers, 

and  crucifixion 388 

Christ's  death,  and  signs  accompanying  it       .  393 
Christ's  burial,  and  vain  precautions  of  His 

enemies  to  prevent  Ills  resurrection   .        .  398 

Christ's  resurrection 402 

Christ's  parting  charge  to  His  disciples  -        .  407 


EXPOSITORY  THOUGHTS 

ON  THE  GOSPELS. 


MATTHEW  I.  1— ir. 


1  The  book  of  the  generation  of 
Jesus  Christ,  the  son  of  David,  the 
son  of  Abraham. 

2  Abraliaui  begat  Isaac  ;  and  Isaac 
begat  Jacob ;  and  Jacob  begat  Judas 
and  his  brethren ; 

3  And  Judas  begat  Phares  and  Zara 
of  Thumar  ;  and  Phares  begat  Esrom  ; 
and  Esrom  begat  Aram  ; 

4  And  Aram  begat  Aminadab ;  and 
Aminadab  begat  Naasson  ;  and  Naas- 
Bon  begat  Sahnou  ; 

5  Arid  Salmon  begat  Booz  of  Ea- 
chab ;  and  Booz  begat  Obed  of  Euth ; 
and  Obed  begat  Jesse  ; 

6  And  Jesse  begat  David  the  king  ; 
and  David  the  kiug  begat  Solomon  of 
her  that  had  been  the  wife  of  Urias ; 

7  And  Solomon  begat  Eoboam  ;  and 
Eoboam  begat  Abia ;  and  Abia  begat 
Asa; 

And  Asa  begat  Josaphat;   and 
l)at  begat  Joram ;  and  Joram 
begat  Ozias ; 

9  And  Ozias  begat  Joatham;  and 
Joatham  begat  Achaz;  and  Achaz  be- 
gat Ezekias ; 


10  And  Ezekias  begat  Manasses; 
and  Manasses  begat  Amon ,  and  Amon 
begat  Josias ; 

11  And  Josias  begat  Jeehouias  and 
his  brethren,  about  the  time  they 
were  carried  away  to  Babylon  : 

12  And  after  tiiey  were  brought  to 
Babylon,  Jechonias  begat  SaUithiel; 
and'Salathiel  begat  Zorobabel ; 

13  And  Zorobiibel  begat  Abiud  ;  and 
Abiud  begat  Eliakim ;  and  Eliakim 
begat  Azor ; 

14  And  Azor  begat  Sadoc;  and  Sadoo 
begat  Achim  ;  and  Achim  begat  Eliud : 

15  And  Eliud  begat  Elea/ar;  and 
Eleazar  begat  Matthau ;  and  Matthan 
begat  Jacob ; 

16  And  Jacob  begat  Joseph  the 
husband  of  Mary,  of'whom  was  born 
Jesus,  who  is  culled  Christ. 

17  So  all  the  generations,  from 
Abraham  to  David,  are  fourteen  gen- 
erations ;  and  from  David,  until  the 
carrying  away  into  Babylon,  are  four- 
teen generations  ;  and  trom  the  carry- 
ing away  into  Babylon  unto  Chi'ist, 
are  fourteen  generations. 


These  verses  begin  the  New  Testament.  Let  us  always 
read  them  with  serious  and  solemn  feelings.  The  book 
before  us  contains  not  the  word  of  men,  but  of  God. 
Every  verse  in  it  was  written  by  inspiration  of  the  Holy 
Ghost. 


2  EXPOSITORY    THOUGHTS. 

Let  us  thank  God  daily  for  giving  us  the  Scriptures. 
The  poorest  Englishman  who  understands  his  Bible, 
knows  more  about  religion  than  the  wisest  philosophers 
of  Greece  and  Eome. 

Let  us  remember  our  deep  responsibility.  We  shall 
all  be  judged  at  the  last  day  according  to  our  light.  To 
whomsoever  much  is  given,  of  them  much  will  be  required. 

Let  us  read  our  Bibles  reverently  and  diligently,  with 
an  honest  determination  to  believe  and  practise  all  we 
find  in  them.  It  is  no  light  matter  how  we  use  this 
"book.  Eternal  life  or  death  depends  on  the  spirit  in 
which  it  is  used. 

Above  all  let  us  humbly  pray  for  the  teaching  of  the 
Holy  Spirit.  He  alone  can  apply  truth  to  our  hearts, 
and  make  us  profit  by  what  we  read. 

The  New  Testament  begins  with  the  life,  death,  and 
resurrection  of  our  Lord  Jesus  Christ.  No  part  of  the 
Bible  is  so  important  as  this,  and  no  part  is  so  fall  and 
complete.  Four  distinct  Gospels  tell  us  the  story  of 
Christ's  doing  and  dying.  Four  times  over  we  read  the 
precious  account  of  His  works  and  words.  How  thankful 
we  ought  to  be  for  this  !  To  know  Christ  is  life  eternal. 
To  believe  in  Christ  is  to  have  peace  with  God.  To 
follow  Christ  is  to  be  a  true  Christian.  To  be  with 
Christ  will  be  heaven  itself.  We  can  never  hear  too 
much  about  Jesus  Christ. 

The  Gospel  of  St.  Matthew  begins  with  a  long  list  of 
names.  Sixteen  verses  are  taken  up  with  tracing  a 
pedigree  from  Abraham  to  David,  and  from  David  to  the 
family  in  which  Jesus  was  born.  Let  no  one  think  that 
these  verses  are  useless.     Nothing  is  useless  in  creatioa 


MATTHEW,  CHAP.  I.  6 

The  least  mosses,  and  the  smallest  insects,  serve  some  good 
end.  Nothing  is  useless  in  the  Bible.  Every  word  of  it 
is  inspired.  The  chapters  and  verses  which  seem  at  first 
sight  unprofitable,  are  all  given  for  some  good  purpose, 
Look  again  at  these  sixteen  verses,  and  you  will  see  in 
them  useful  and  instructive  lessons. 

Learn  from  this  list  of  names,  that  God  alivays  keeps 
His  loord.  He  had  promised,  that  in  Abraham's  seed 
all  the  nations  of  the  earth  should  be  blessed.  He  had 
promised  to  raise  up  a  Saviour  of  the  family  of  David. 
(Gen.  xii.  3  ;  Isaiah  xi.  1.)  These  sixteen  verses  prove, 
that  Jesus  was  the  son  of  David  and  the  son  of  Abra- 
ham, and  that  God's  promise  was  fulfilled. — Thoughtless 
and  ungodly  people  should  remember  this  lesson,  and  be 
afraid.  Whatever  they  may  think,  God  will  keep  His 
word.  If  they  repent  not,  they  will  surely  perish. — True 
Christians  should  remember  this  lesson,  and  take  comfort. 
Their  Father  in  heaven  will  be  true  to  all  His  eno^age- 
ments.  He  has  said,  that  He  will  save  all  believers  in 
Christ.  If  He  has  said  it.  He  will  certainly  do  it.  "  He 
is  not  a  man  that  He  should  lie."  "  He  abideth  faith- 
ful :  He  can  not  deny  Himself"  (2  Tim.  ii.  13.) 

Learn  next  from  this  list  of  names  the  sinfulness  and 
corruption  of  hmyian  nature.  Observe  how  many  godly 
parents  in  this  catalogue  had  wicked  and  ungodly  sons. 
The  names  of  Roboam,  and  Joram,  and  Amon,  and  Jecho- 
nias,  should  teachus  humbling  lessons.  They  had  all  pious 
fathers.  But  they  were  all  wicked  men.  Grace  does  not 
run  in  families.  It  needs  something  more  than  good 
examples  and  good  advice  to  make  us  children  of  God. 
They  that  are  born  again  are  not  born  of  blood,  nor  of 


4  EXPOSITORY    THOUGHTS. 

the  will  of  the  flesh,  nor  of  the  will  of  man,  but  of  God. 
(John  i.  13.)  Praying  parents  should  pray  night  and 
day,  that  their  children  may  be  born  of  the  Spirit. 

Learn  lastly  from  this  list  of  names,  hoio  great  is  the 
mercy  and  compassion  of  our  Lord  Jesus  Christ.  Think 
how  defiled  and  unclean  our  nature  is  ;  and  then  think 
what  a  condescension  it  was  in  Him  to  be  bora  of  a 
woman,  and  "  made  in  the  likeness  of  men."  Some  of  the 
names  we  read  in  this  catalogue  remind  us  of  shameful 
and  sad  histories.  Some  of  the  names  are  those  of  per- 
sons never  mentioned  elsewhere  in  the  Bible.  But  at  the 
end  of  all  comes  the  name  of  the  Lord  Jesus  Christ. 
Though  He  is  the  eternal  God,  He  humbled  Himself  to 
become  man,  in  order  to  provide  salvation  for  sinners. 
"  Though  he  was  rich,  yet  lor  our  sakes  he  became  poor.'' 

"We  should  always  read  this  catalogue  with  thankful 
feehngs.  We  see  here  that  no  one  who  partakes  of 
human  nature  can  be  beyond  the  reach  of  Christ's 
sympathy  and  compassion.  Our  sins  may  have  been  as 
black  and  great  as  those  of  any  w^hom  St.  Matthew 
names.  But  they  can  not  shut  us  out  of  heaven,  if  we 
repent  and  believe  the  gospel.  If  Jesus  was  not  ashamed 
to  be  born  of  a  woman,  whose  pedigree  contained  such 
names  as  those  we  have  read  to-day,  we  need  not  think 
that  He  will  be  ashamed  to  call  us  brethren,  and  1o  give 
us  eternal  life. 


& 


MATTHEW  I.  18—25. 


18  Now  the  birth  of  Jesus  Christ 
was  on  this  wise.  When  as  his  mother 
Mary  was  espoused  to  Joseph,  before 
they  pame  together,  she  was  found 
with  child  of  the  Holy  Ghost. 

19  Then  Joseph  her  husband,  being 
a  just  man,  and  not  willing  to  make 
her  a  public  example,  was  minded  to 
put  her  away  privily. 

20  But  while  he  thought  on  these 
things,  behold,  the  angel  of  the  Lord 
appeared  unto  him  in  a  dream,  saying, 
Joseph,  thou  son  of  David,  fear  not 
to  take  unlo  thee  Mary  thy  wife  :  for 
that  which  is  conceived  in  her  is  of 
the  Holy  Ghost. 

21  And  she  shall  bring  forth  a  sou, 
and  thou  shalt  call  his  name  JESUS  : 


for  he  shall  save  his  people  from  their 
sins. 

22  Now-  all  this  was  done,  that  it 
might  be  fulfilled  which  was  spoken 
of  the  Lord  by  the  prophet,  say- 
ing, 

23  Behold,  a  virgin  shall  be  with 
child,  and  shall  bring  forth  a  son,  and 
they  shall  call  his  name  Emmanuel, 
which  being  interpreted  is,  God  with 
us. 

24  Then  Joseph  being  raised  from 
sleep,  did  as  the  angel  of  the  Lord 
had  bidden  him,  and  took  unto  him 
his  wife ; 

25  And  knew  her  not  till  she  had 
brought  forth  her  firstborn  son  :  and 
he  called  his  name  JESUS, 


These  verses  begin  by  telling  us  two  great  truths.  They 
tell  US  how  the  Lord  Jesus  Christ  took  our  nature  upon 
Him,  and  became  man.  They  tell  us  also  that  His  birth 
was  miraculous.     His  mother  Mary  was  a  virgin. 

These  are  very  mysterious  subjects.  They  are  depths, 
which  we  have  no  line  to  fathom.  They  are  truths,  which 
we  have  not  mind  enough  to  comprehend.  Let  us  not 
attempt  to  explain  things  which  are  above  our  feeble 
reason.  Let  us  be  content  to  believe  with  reverence,  and 
not  speculate  about  matters  which  we  cannot  understand. 
Enough  for  us  to  know,  that  with  Him  who  made  the 
world  nothing  is  impossible.  Let  us  rest  in  the  words 
of  the  Apostles'  Creed  :  "Jesus  Christ  was  conceived 
by  the  Holy  Ghost,  and  born  of  the  Virgin  Mary." 

Let  us  observe  the  conduct  of  Joseph  described  in  these 
verses.  It  is  a  beautiful  example  of  godly  wisdom,  and 
tender  consideration  for  others.  He  saw  the  "  appear- 
ance of  evil"  in  her  who  was  his  espoused  wife.  But  he 
djid  nothing  rashly.     He  waited  patiently  to  have  the 


his  7 

ii?; 


6  EXPOSITORY    THOUGHTS. 

line  of  duty  made  clear.  In  all  probability  he  laid  the 
matter  before  God  in  prayer.  '^  He  that  belie veth  shall 
not  make  haste."  (Isaiah  xxviii.  16.) 

The  patience  of  Joseph  was  graciously  rewarded.  He 
received  a  direct  message  from  God  upon  the  subject  of 
his  anxiety,  and  was  at  once  relieved  from  all  his  fears 
How  good  it  is  to  wait  upon  God  !  Who  ever  cast  his  , 
cares  upon  God  in  hearty  prayer,  and  found  him  fail 
"  In  all  thy  ways  acknowledge  Him,  and  He  shall  direct 
thy  paths."  (Prov.  iii.  6.) 

Let  us  observe  the  tioo  names  given  to  our  Lord  in  these 
verses.  One  is  Jesus  :  the  other  Emmanuel.  One  de- 
scribes His  office ;  the  other  His  nature.  Both  are 
deeply  interesting. 

The  name  Jesus  means  "  Saviour."  It  is  the  same 
name  as  Joshua  in  the  Old  Testament.  It  is  given  to 
our  Lord  because  "  He  saves  His  people  from  their  sins." 
This  is  His  special  office.  He  saves  them  from  the  guilt 
of  sin,  by  washing  them  in  His  own  atoning  blood.  He 
saves  them  from  the  dominion  of  sin,  by  putting  in  their 
hearts  the  sanctifying  Spirit.  He  saves  them  from  the 
presence  of  sin,  when  He  takes  them  out  of  this  world  to 
rest  with  Him.  He  will  save  them  from  all  the  conse- 
quences of  sin,  when  He  shall  give  them  a  glorious  body 
at  the  last  day.  Blessed  and  holy  are  Christ's  people  ! 
From  sorrow,  cross,  and  conflict  they  are  not  saved.  But 
they  are  saved  from  sin  for  evermore.  They  are  cleansed 
from  guilt  by  Christ's  blood.  They  are  made  meet  for 
heaven  by  Christ's  Spirit.  This  is  salvation.  He  who 
cleaves  to  sin  is  not  yet  saved. 

Jesus  is  a  very  encouraging  name  to  heavy-laden  sinners. 


MATTHEW,    CHAP.    I.  7 

He  who  is  King  of  kings  and  Lord  of  lords  might  law- 
fully have  taken  some  more  high-sounding  title.  But 
He  does  not  do  so.  The  rulers  of  this  world  have  often 
called  themselves  Great,  Conquerors,  Bold,  Magnificent, 
and  the  like.  The  Son  of  God  is  content  to  call  Himself 
Saviour.  The  souls  which  desire  salvation  may  draw 
nigh  to  the  Father  with  boldness,  and  have  access  with 
•  confidence  through  Christ.  It  is  His  office  and  His  de- 
light to  show  mercy.  "  God  sent  not  His  Son  into  the 
world  to  condemn  the  world,  but  that  the  world  through 
Him  might  be  saved.''  (John  iii.  17.) 

Jesus  is  a  name,  ivhich  is  peculiarly  sweet  and  preciousto 
believers.  It  has  often  done  them  good,  when  the  favour 
of  kings  and  princes  would  have  been  heard  of  with  un- 
concern. It  has  given  them  what  money  cannot  buy, 
even  inward  peace.  It  has  eased  their  wearied  consciences, 
and  given  rest  to  their  heavy  hearts.  The  Song  of  Solo- 
mon speaks  the  experience  of  many,  when  it  says,  "  thy 
name  is  as  ointment  poured  forth.''  (Cant.  i.  3.)  Happy 
is  that  person,  who  trusts  not  merely  in  vague  notions 
of  God's  mercy  and  goodness,  but  in  "  Jesus." 

The  other  name  in  these  verses  is  scarcely  less  interest- 
ing than  that  just  referred  to.  It  is  the  name  which  is 
given  to  our  Lord  from  his  nature,  as  "  God  ,  manifest 
in  the  flesh."     He  is  called  Emmanuel,  "  God  with  us." 

Let  us  take  care  that  we  have  clear  views  of  our  Lord 
Jesus  Christ's  nature  and  person.  It  is  a  point  of  the 
deepest  importance.  We  should  settle  it  firmly  in  our 
minds,  that  our  Saviour  is  perfect  man  as  ^vell  as  perfect 
God,  and  perfect  God  as  well  as  perfect  man.  If  we  once 
lose  sight  of  this  great  foundation  truth,  we  may  run  into 


8  EXPOSITORY   THOUGHTS. 

fearful  heresies.  The  name  Emmanuel  takes  in  the 
whole  mystery.  Jesus  is  "  God  with  us."  He  had  a 
nature  like  our  own  in  all  things,  sin  only  excepted. 
But  though  Jesus  was  "with  us"  in  human  flesh  and 
blood,  He  was  at  the  same  time  very  God. 

We  shall  often  find,  as  we  read  the  Gospels,  that 
our  Saviour  could  be  weary,  and  hungry,  and  thirsty, — 
could  weep,  and  groan,  and  feel  pain  like  one  of  our- 
selves. In  all  this  we  see  "  the  man"  Christ  Jesus.  We 
see  the  nature  He  took  on  Him,  when  He  was  born  of' 
the  Virgin  Mary. 

But  we  shall  also  find  in  the  same  Gospels  that  our 
Saviour  knew  men's  hearts  and  thoughts, — that  He  had 
power  over  devils, — that  He  could  work  the  mightiest 
of  miracles  with  a  word, — that  He  was  ministered  to  by 
angels, — that  He  allowed  a  disciple  to  call  Him  "my 
God," — and  that  he  said,  "  Before  Abraham  was  I  am/' 
and  "I  and  my  Father  are  one."  In  all  this  we  see 
"  the  eternal  God."  We  see  Him  "  who  is  over  all,  God 
blessed  for  ever.     Amen."  (Rom.  ix.  5.) 

Would  you  have  a  strong  foundation  for  your  faitU 
and  hope  ?  Then  keep  in  constant  view  your  Saviour's 
divinity.  He  in  whose  blood  you  are  taught  to  trust  is 
the  Almighty  God.  All  power  is  His  in  heaven  and 
earth.  None  can  pluck  you  out  of  His  hand.  If  you 
are  a  true  believer  in  Jesus,  let  not  your  heart  be 
troubled  or  afraid. 

Would  you  have  sweet    comfort   in    sufiering   and' 
trial  ?      Then  keep   in   constant  view  your  Saviour's  ) 
humanity.    He  is  the  man  Christ  Jesus,  who  lay  on,  the  / 
bosom  of  the  Virgin  Mary,  as  a  little  infant,  and  knows  ' 


MATTHEW,  CHAP.  II. 


9 


■  the  heart  of  a  man.  He  can  be  touched  with  the  feeling 
of  your  infirmities.  He  has  Himself  experienced  Satan's 
temptations.  He  has  endured  hunger.  He  has  shed 
tears.  He  has  felt  pain.  Trust  Him  at  all  times  with 
all  your  sorrows.  He  will  not  despise  you.  Pour  out 
all  your  heart  before  Him  in  prayer,  and  keep  nothing 
back.     He  can  sympathize  with  His  people. 

Let  these  thoughts  sink  down  into  our  minds.  Let  us 
bless  God  for  the  encouraging  truths  which  the  first  chapter 
of  the  New  Testament  contains.  It  tells  us  of  One  who 
"  saves  His  people  from  their  sins."  But  this  is  not  all. 
It  tells  us  that  this  Saviour  is  ""  Emmanuel/'  God  Him- 
self, and  yet  God  with  us, — God  manifest  in  human  flesh 
like  our  own.  This  is  glad  tidings.  This  is  indeed  good 
news.  Let  us  feed  on  these  truths  in  our  hearts  by  faith 
with  thanksgiving. 


MATTHEW  11.  1—12. 


1  Now  when  Jesus  was  born  in 
Bethlehem  of  Judsea  in  the  days  of 
Herod  the  king,  behold,  there  came 
•wise  men  from  the  east  to  Jerusalem, 

2  Saying,  Where  is  he  that  is  born 
King  of  the  Jews  ?  for  we  have  seen 
his  star  in  the  east,  and  are  come  to 
worship  him. 

3  When  Herod  the  king  had  heard 
these  tilings^  he  was  troubled,  and  all 
Jerusalem  with  him. 

4  And  when  he  had  gathered  all 
the  Chief  Priests  and  Scribes  of  the 
people  together,  he  demanded  of  them 
where  Cli'rist  should  be  born. 

5  And  they  said  unto  him.  In 
Bethlehem  of  Judaea ;  for  thus  it  is 
written  b)  '^.he  prophet, 

6  And  th  1  Bethlehem,  in  the  land 
of  Juda,  art  »,<  t  the  least  among  the 
princes  of  Juda  :  for  out  of  thee  shall 
come  a  Governor,  that  shall  rule  my 
people  Israel. 

7  Then  Herod,  when  he  had  privily 
called  the  wise  men,  enquired  of  them 


diligently  what   time    the    star   ap- 
peared. 

8  And  he  sent  them  to  Bethlehem, 
and  said.  Go  and  search  diligently  for 
the  young  child  ;  and  when  ye  have 
found  him,  bring  me  word  again,  that 
I  may  come  and  worship  him  also. 

9  When  they  had  heard  the  king, 
they  departed ;  and  lo,  the  star,  which 
they  saw  in  the  east,  went  before 
them,  till  it  came  and  stood  over 
where  the  young  child  was. 

10  When  they  saw  the  star,  they 
rejoiced  with  exceeding  great  joy. 

11  And  when  they  were  come  into 
the  house,  they  saw  the  young  child 
with  Mary  his  mother,  and  fell  down 
and  worshipped  him  ;  and  when  they 
had  opened  their  treasures,  they  pre- 
sented unto  him  gifts ;  gold,  and 
ft-ankinceuse,  and  myrrh. 

12  And  being  warned  of  God  in  a 
dream  that  they  should  not  return  to 
Herod,  they  departed  into  their  ovm 
country  another  way. 


10  EXPOSITORY    THOUGHTS. 

It  is  not  known  who  these  wise  men  were.  Their  names 
and  dwelling-place  are  alike  kept  back  from  us.  We  are 
only  told  that  they  came  "  from  the  East/'  Whether  they 
were  Chaldeans  or  Arabians  we  cannot  say.  W^hether 
they  learned  to  expect  Christ  from  the  ten  tribes  who 
went  into  captivity,  or  from  the  prophecies  of  Daniel,  we 
do  not  know.  It  matters  little  who  they  were.  The 
poiat  which  concerns  us  most  is  the  rich  instruction 
which  their  history  conveys. 

These  verses  show  us,  that  there  may  be  true  servants 
of  God  in  places  ivhere  ive  should  not  expect  to  find  them. 
The  Lord  Jesus  has  many  "  hidden  ones"  like  these  wise 
men.  Their  history  on  earth  maybe  as  little  known 
as  that  of  Melchizedek,  and  Jethro,  and  Job.  But  their 
names  are  in  the  book  of  life,  and  they  will  be  found 
with  Christ  in  the  day  of  His  appearing.  It  is  well  to 
remember  this.  We  must  not  look  round  the  earth  and 
say  hastily,  "  all  is  barren."  The  grace  of  God  is  not 
tied  to  places  and  families.  The  Holy  Ghost  can  lead 
souls  to  Christ  without  the  help  of  many  outward  means. 
Men  may  be  born  in  dark  places  of  the  earth,  like  these 
wise  men,  and  yet  like  them  be  made  "  wise  unto  salva- 
tion." There  are  some  travelling  to  heaven  at  this  mo- 
ment, of  whom  the  church  and  the  world  know  nothing. 
They  flourish  in  secret  places  like  the  lily  among  thorns, 
and  "  waste  their  sweetness  on  the  desert  air."  But 
Christ  loves  them,  and  they  love  Christ. 

These  verses  teach  us,  that  it  is  not  always  those  who 
\ave  most  religious  privileges ,  who  giveChrist  most  honor. 
We  might  have  thought  that  the  Scribes  and  Pharisees 
would  have  been  the  first  to  hasten  to  Bethlehem,  on  the 


u 

slightest  rumor  that  the  Saviour  was  born.  But  it  was 
not  so.  A  few  unknown  strangers  from  a  distant  land 
were  the  first,  except  the  shepherds  mentioned  by  St. 
Luke,  to  rejoice  at  His  birth.  '^  He  came  unto  his  own, 
and  his  own  received  him  not."  What  a  mournful  pic- 
ture this  is  of  human  nature  !  Hov/  often  the  same  kind 
of  thing  may  be  seen  among  ourselves  !  How  often  the 
very  persons  who  live  nearest  to  the  means  of  grace  are 
those  who  neglect  them  most !  There  is  only  too  much 
truth  in  the  old  proverb,  "  The  nearer  the  church  the 
further  from  God."  Familiarity  with  sacred  things  has 
an  awful  tendency  to  make  men  despise  them.  There 
are  many,  who  from  residence  and  convenience  ought  to 
be  first  and  foremost  in  the  worship  of  God,  and  yet  are 
always  last.  There  are  many,  who  might  well  be  ex- 
pected to  be  last,  who  are  always  first. 

These  verses  teach  us,  that  there  may  he  hnoioledge  of 
Scripture  in  the  head,  lohile  there  is  no  grace  in  the  heart, 
Mark  how  king  Herod  sends  to  inquire  of  the  priests  and 
elders  "  where  Christ  should  be  born."  Mark  what  a 
ready  answer  they  return  him,  and  what  an  acquaintance 
with  the  letter  of  Scripture  they  show.  But  they  never 
went  to  Bethlehem  to  seek  for  the  coming  Saviour. 
They  would  not  believe  in  Him,  when  He  ministered 
among  them.  Their  heads  were  better  than  their 
hearts. — Let  us  all  beware  of  resting  satisfied  with  head- 
knowledge.  It  is  an  excellent  thing,  when  rightly  used. 
But  a  man  may  have  much  of  it,  and  yet  perish  ever- 
lastingly. What  is  the  state  of  our  hearts  ?  This  is  the 
great  question.  A  little  grace  is  better  than  many  gifts. 
Gifts  alone  save  no  one.     But  grace  leads  on  to  glory. 


12  EXPOSITORY   THOUGHTS. 

The  conduct  of  the  wise  men  described  in  this  chapter 
is  a  splendid  example  of  spiritual  diligence.  What  trouble 
it  must  have  cost  them  to  travel  from  their  homes  to  the 
house  where  Jesus  was  born  !  How  many  weary  miles 
they  must  have  journeyed  !  The  fatigues  of  an  Eastern 
traveller  are  far  greater  than  we  in  England  can  at  all 
understand.  The  time  that  such  a  journey  would  occupy 
must  necessarily  have  been  very  great.  The  dangers  to 
be  encountered  were  neither  few  nor  small.  But  none  of 
these  things  moved  them.  They  had  set  their  hearts  on 
seeing  Him  "that  was  born  King  of  the  Jews  ;"  and  they 
never  rested  till  they  sawHim.  They  prove  to  us  the  truth 
of  the  old  saying,  "  Where  there  is  a  will  there  is  a  way." 

It  would  be  well  for  all  professing  Christians  if  they 
were  more  ready  to  follow  the  wise  men's  example. 
Where  is  our  self-denial  ?  What  pains  do  we  take  about 
our  souls  ?  What  diligence  do  we  show  about  following 
Christ  ?  What  does  our  religion  cost  us  ?  These  are 
serious  questions.     They  deserve  serious  consideration. 

Last,  but  not  least,  the  conduct  of  the  wise  men  is  a 
striking  example  of  faith.  They  believed  in  Christ  when 
they  had  never  seen  Him  ; — but  that  was  not  all.  They 
believed  in  Him  when  the  Scribes  and  Pharisees  were 
unbelieving  ; — but  that  again  was  not  all.  They  believed 
in  Him  when  they  saw  Him  a  little  infant  on  Mary's 
knee,  and  worshipped  Him  as  a  king.  This  was  the 
crowning  point  of  their  faith. — They  saw  no  miracles  to 
convince  them.  They  heard  no  teaching  to  persuade 
them.  They  beheld  no  signs  of  divinity  and  greatnesi 
to  overawe  them.  They  saw  nothing  but  a  new-born 
infant,  helpless  and  weak,  and  needing  a  mother's  care 


MATTHEW,    CHAP.    H. 


m 


like  any  one  of  ourselves.  And  yet  when  they  saw  that 
infant,  they  believed  that  they  saw  the  divine  Saviour  of 
the  world.     "  They  fell  down  and  worshipped  Him.'' 

"We  read  of  no  greater  faith  than  this  in  the  whole 
volume  of  the  Bible.  It  is  a  faith  that  deserves  to  be 
jolaced  side  by  side  with  that  of  the  penitent  thief  The 
thief  saw  one  dying  the  death  of  a  malefactor,  and  yet 
prayed  to  Him,  and  "  called  Him  Lord."  The  wise  men 
saw  a  new-born  babe  on  the  lap  of  a  poor  woman,  and 
yet  worshipped  Him  and  confessed  that  He  was  Christ. 
Blessed  indeed  are  those  that  can  believe  in  this  fashion  ! 
-  This  is  the  kind  of  faith,  let  us  remember,  that  God 
delights  to  honor.  We  see  the  proof  of  that  at  this 
very  day.  Wherever  the  Bible  is  read  the  conduct  of 
these  wise  men  is  known,  and 'told  as  a  memorial  of 
them.  Let  us  walk  in  the  steps  of  their  faith.  Let  us 
not  be  ashamed  to  believe  in  Jesus  and  confess  Him, 
though  all  around  us  remain  careless  and  unbelieving. 
Have  we  not  a  thousand-fold  more  evidence  than  the  wise 
men  had,  to  make  us  believe  that  Jesus  is  the  Christ  ? 
Beyond  doubt  we  have.     Yet  where  is  our  faith  ? 


^•. 


MATTHEW  11.  13—23. 


"18  And  when  they  were  departed, 
behold,  the  angel  of  the  Lord  appeai- 
eth  to  Joseph  in  a  dream,  saying, 
Arise,  and  take  the  young  child  and 
his  mother,  and  floe'  into  Egypt,  and 
be  thou  there  until  I  bring  thee  word  : 
for  Herod  will  seek  the  young  child 
to  destroy  him. 

14  When  he  arose,  he  took  the 
young  child  and  his  mother  by  night, 
and  departed  into  Egypt : 

15  And  was  there  until  the  death 
of  Herod :  that  it  might  be  fulfilled 
which  was  spoken  of  the  Lord  by  the 


prophet,  saying.  Out  of  Egypt  have  I 
called  my  son. 

16  Then  Herod,  when  he  saw  that 
he  was  mocked  of  the  wise  men,  waa 
exceeding  wroth,  and  sent  forth,  and 
slew  all  the  children  that  were  in 
Bethlehem,  and  in  all  the  coasts 
thereof,  from  two  years  old  and  under, 
according  to  the  time  which  he  had 
dilisjently  enquired  of  the  wise  men. 

17  Then  waa  fulfilled  that  which 
was  spoken  by  Jeremy  the  prophet, 
saying, 

18  In  Kama  was  there  a  voice  heard. 


14 


EXPOSITORY    THOUGHTS. 


lamentation,  and  weeping,  and  great 
mourning,  Eacbel  weeping  for  her 
children,  and  would  not  be  comforted, 
because  thev  are  not. 

19  But  when  Herod  was  dead,  be- 
hold, an  angel  of  the  Lord  appeareth 
in  a  dream  to  Joseph  in  Egypt, 

20  Saying,  Arise,  and  take  the 
young  child  and  his  mother,  and  go 
mto  the  land  of  Israel :  for  they  are 
dead  which  sought  the  young  child's 
life. 

21  And  he  arose,  and   took  the 


young  child  and   his   mother,  and 
came  into  the  laud  of  Israel. 

22  But  when  he  heard  that  Arche- 
laus  did  reign  in  Judsea  in  the  room 
of  his  father  Herod,  he  was  afraid  to 
go  thither :  notwithstanding,  being 
warned  of  God  in  a  dream,  he  turned 
aside  into  the  parts  of  Galilee  : 

23  And  he  came  and  dwelt  in  a 
city  called  Nazareth:  that  it  might 
be  fulfilled  which  was  spoken  by  the 
prophets,  He  shall  be  called  a  Naza- 


Observe  in  this  passage,  how  true  it  is  that  the  rulers 
of  this  world  are  seldom  friendly  to  the  cause  of  God, 
The  Lord  Jesus  comes  down  from  heaven  to  save  sin- 
ners, and  at  once  we  are  told  that  Herod  the  king  "  seeks 
to  destroy  him." 

Greatness  and  riches  are  a  perilous  possession  for  the 
soul.  They  know  not  what  they  seek  who  seek  to  have 
them.  They  lead  men  into  many  temptations.  They 
are  likely  to  fill  the  heart  with  pride,  and  to  chain  the 
affections  down  to  things  below.  "  Not  many  mighty, 
not  many  noble  are  called.''  "  How  hardly  shall  a  rich 
man  enter  the  kingdom  of  God." 

Do  you  envy  the  rich  and  great  ?  Does  your  heart 
say,  '^Oh  !  that  I  had  their  place,  and  rank,  and  sub- 
stance ?"  Beware  of  giving  way  to  the  feeling.  The 
very  wealth  which  you  admire  may  be  gradually  sinking 
its  possessor  down  into  hell.  A  little  more  money  might 
be  your  ruin.  Like  Herod  you  might  run  into  every 
excess  of  wickedness  and  cruelty.  "  Take  heed,  and 
beware  of  covetousness."  "  Be  content  with  such  thino:s 
as  you  have." 

Do  you  think  that  Christ's  cause  depends  on  the  power 
and  patronage  of  princes  ?    You  are  mistaken.     They 


16 

have  seldom  done  much  for  the  advancement  of  true 
religion.  They  have  far  more  frequently  been  the  ene- 
mies of  the  truth.  "Put  not  your  trust  in  princes." 
Those  who  are  like  Herod  are  many.  Those  who  are 
like  Josiah  and  Edward  the  Sixth  of  England  are  few. 

Observe  how  the  Lord  Jesus  loas  "  a  man  o/sorroios'' 
even  from  His  infancy.  Trouble  awaits  Him  as  soon 
as  He  enters  into  the  w^orld.  His  life  is  in  danger  from 
Herod's  hatred.  His  mother  and  Joseph  are  obliged 
to  take  Him  away  by  night,  and  "  flee  into  Egypt."  It 
was  only  a  type  and  figure  of  all  His  experience  upon 
earth.  The  waves  of  humiliation  began  to  beat  over 
Him,  even  when  He  was  a  sucking  child. 

The  Lord  Jesus  is  just  the  Saviour  that  the  suffering 
and  sorrowful  need.  He  knows  well  what  we  mean, 
when  we  tell  Him  in  prayer  of  our  troubles.  He  can 
sympathize  with  us,  when  we  cry  to  Him  under  cruel 
persecution.  Let  us  keep  nothing  back  from  Him.  Let 
us  make  Him  our  bosom  friend.  Let  us  pour  out  our 
hearts  before  Him.  He  has  had  great  experience  of 
affliction. 

Observe  how  deatJi  can  remove  the  kings  of  this  world 
Wee  other  men.  The  rulers  of  millions  have  no  power  to 
retain  life,  when  the  hour  of  their  departure  comes.  The 
murderer  of  helpless  infants  must  himself  die.  Joseph 
and  Mary  hear  the  tidings  that  "  Herod  is  dead  ;'*  and 
at  once  they  return  in  safety  to  their  own  land. 

True  Christians  should  never  be  greatly  moved  by  the 
persecution  of  man.  Their  enemies  may  be  strong,  and 
they  may  be  weak  ;  but  still  they  ought  not  to  be  afraid. 
They  should  rememberthat "  the  triumphing  of  the  wicked 


0 

\^  EXPOSITORY   THOUGHTS. 

is  but  short."  What  has  become  of  the  Pharaohs  and 
Neros  and  Diocletians,  who  at  one  time  fiercely  perse- 
cuted the  people  of  God?  Where  is  the  enmity  of  Charles 
the  Ninth  of  France,  and  Bloody  Mary  of  England  ? 
They  did  i.heir  utmost  to  cast  the  truth  down  to  the 
ground.  But  the  truth  rose  again  from  the  earth,  and 
still  lives ;  and  they  are  dead,  and  mouldering  in  the 
grave.  Let  not  the  heart  of  any  believer  fail.  Death  is  a 
mighty  leveller,  and  can  take  any  mountain  out  of  the 
way  of  Christ's  church.  "  The  Lord  liveth"  for  ever.  His 
enemies  are  only  men.     The  truth  shall  always  prevail. 

Observe,  in  the  last  place,  lohat  a  lesson  of  humility  is 
taught  us  by  the  divelling  place  of  the  Son  of  God,  when 
He  was  on  earth.  He  dwelt  with  His  mother  and 
Joseph  "  in  a  city  called  Nazareth." 

Nazareth  was  a  small  town  in  Galilee.  It  was  an 
obscure,  retired  place,  not  so  much  as  once  mentioned  in 
the  Old  Testament.  Hebron,  and  Shiloh,  and  Gibeon, 
and  Bethel,  were  far  more  important  places.  But  the 
Lord  Jesus  passed  by  them  all,  and  chose  Nazareth. 
This  was  humility. 

In  Nazareth  the  Lord  Jesus  lived  thirty  years.  It  was 
there  He  grew  up  from  infancy  to  childhood,  and  from 
childhood  to  boyhood,  and  from  boyhood  to  youth,  and 
from  youth  to  man's  estate.  We  know  little  of  the 
manner  in  which  those  thirty  years  were  spent.  That 
He  was  "  subject  to  Mary  and  Joseph,"  we  are  expressly 
told.  That  He  worked  in  the  carpenter's  shop  witli 
Joseph,  is  highly  probable.  We  only  know,  that  almost 
five  sixths  of  the  time  that  the  Saviour  of  the  world  was 
on  earth  was  passed  among  the  poor  of  this  world,  and 


MATTHEW,    CHAP.    III. 


17 


passed  in  complete  retirement.  Truly  this  was  hu- 
mility. 

Let  us  learn  wisdom  from  our  Saviour's  example.  We 
are  far  too  ready  to  '^  seek  great  things"  in  this  world. 
Let  us  seek  them  not.  To  have  a  place,  and  a  title,  and 
a  position  in  society,  is  not  nearly  so  important  as  people 
think.  It  is  a  great  sin  to  be  covetous,  and  worldly,  and 
proud,  and  carnal-minded.  But  it  is  no  sin  to  be  poor. 
It  matters  not  so  much  where  we  live,  as  what  we  are  in 
the  sight  of  God.  Where  are  we  going  when  we  die  ? 
Shall  we  live  for  ever  iu  heaven  ?  These  are  the  main 
things  to  which  we  should  attend. 

Above  all,  let  us  daily  strive  to  copy  our  Saviour's 
humility.  Pride  is  the  oldest  and  commonest  of  sins. 
Humility  is  the  rarest  and  most  beautiful  of  graces.  For 
humility  let  us  labor.  For  humility  let  us  pray.  Our 
knowledge  may  be  scanty.  Our  faith  may  be  weak. 
Our  strength  may  be  small.  But  if  we  are  disciples  of 
Him  who  "  dwelt  at  Nazareth,"  let  us  at  any  rate  be 
humble. 


MA.TTHEW  III.  1—12. 


1  In  those  days  came  John  the 
Baptist,  preaching  in  the  wilderness 
of  Judaea, 

2  And  saying,  Eepent  ye :  for  the 
kingdom  of  lieaven  is  at  hand. 

SFor  this  is  h-e  that  was  spoken  of 
by  the  prophet  Esaias,  saying,  The 
voice  of  one  crying  in  the  wilderness. 
Prepare  ye  the  way  of  the  Lord,  make 
his  paths  straight. 

4  And  the  same  John  had  his  rai- 
ment of  camel's  hair,  and  a  leathern 
girdle  about  his  loins;  and  his  meat 
was  locusts  and  wild  honey. 


5  Then  went  out  to  him  Jerusalem, 
and  all  Judoea,  and  all  the  region 
round  about  Jordan, 

6  And  were  baptized  of  him  in 
Jordan,  confessing  their  sins. 

7  But  when  he  saw  many  of  the 
Pharisees  and  Sadducees  come  to  his 
baptism,  he  said  unto  them,  O  gene- 
ration of  vipers,  who  hath  warned  you 
to  flee  from  the  wrath  to  come  ? 

8  Bring  forth  therefore  fruits  meet 
for  repentance : 

9  And  think  not  to  say  within  your- 
selves,  We    have  Abraham   t^  owr 


18 


EXPOSITORY    THOUGHTS. 


father :  for  I  say  unto  you,  that  God 
is  able  of  these  stones  to  raise  up 
children  unto  Abraham. 

10  And  now  also  the  ax  is  laid  unto 
the  root  of  the  trees  :  therefore  every 
tree  which  bringeth  not  forth  good 
fruit  is  hewn  down,  and  cast  into  the 
fire. 

11  I  indeed  baptize  you  with  water 
unto  repentance :  but  he  that  cometh 


after  me  is  mightier  than  I,  whosa 
shoes  I  am  not  worthy  to  bear:  he 
shall  baptize  you  with  the  Holy 
Ghost,  and  with  fire : 

12  Whose  fan  is  in  his  hand,  and 
he  will  throughly  purge  his  floor,  and 
gather  his  wheat  into  the  garner;  but 
he  will  burn  up  the  chaff  with  un- 
quenchable fire. 


These  verses  describe  the  ministry  of  John  the  Baptist, 
the  forerunner  of  our  Lord  Jesus  Christ.  It  is  a  ministry 
that  deserves  close  attention.  Few  preachers  ever  pro- 
duced such  effects.  "  There  went  out  to  him  Jerusalem, 
and  all  Juda9a,  and  all  the  region  round  about  Jordan." 
None  ever  received  such  praise  from  the  great  Head  of 
the  Church.  Jesus  calls  him  "  a  burning  and  a  shining 
light.''  The  great  Bishop  of  souls  Himself  declares,  that 
"among  them  that  are  born  of  v>romen  there  hath  not 
arisen  a  greater  than  John  the  Baptist."  Let  us  then 
study  the  leading  features  of  his  ministry. 

John  the  Baptist  spoke  plainly  about  sin.  He  taught 
the  absolute  necessity  of  "repentance/'  before  any  one 
can  be  saved.  He  preached  that  repentance  must  be 
proved  by  its  "  fruits."  He  warned  men  not  to  rest  on 
outward  privileges,  or  outward  union  with  the  church. 

This  is  just  the  teaching  that  we  all  need.  We  are 
naturally  dead,  and  blind,  and  asleep  in  spiritual  things. 
We  are  ready  to  content  ourselves  with  a  mere  formal 
religion,  and  to  flatter  ourselves,  that  if  we  go  to  church 
we  shall  be  saved.  We  need  to  be  told,  that  except  we 
"  repent  and  are  converted"  we  shall  all  perish. 

John  the  Baptist  spoke  plainly  about  our  Lord  Jesua 
Christ.     He  taught  people  that  one  far  "  mightier  than 


MAfTHEW,    CHAP.    Ut.  10 

himself"  was  coming  among  them.  He  was  nothing 
more  than  a  servant  :  the  Coming  One  was  the  King. 
He  himself  could  only  "  baptize  with  water  :"  the  Com- 
ing One  could  ''  baptize  with  the  Holy  Ghost/'  take 
away  sins,  and  would  one  day  judge  the  world. 

Tliis  again  is  the  very  teaching  that  human  nature 
requires.  We  need  to  be  sent  direct  to  Christ.  We  are 
all  ready  to  stop  short  of  this.  We  want  to  rest  in  our 
union  with  the  church,  regular  use  of  the  sacraments, 
and  diligent  attendance  on  an  established  ministry.  We 
ought  to  be  told  the  absolute  necessity  of  union  with 
Christ  Himself  by  faith.  He  is  the  appointed  fountain 
of  mercy,  grace,  life,  and  peace.  We  must  each  have 
personal  dealings  with  Him  about  our  souls.  What  do 
we  know  of  the  Lord  Je^us  ?  What  have  we  got  from 
Him  ?  These  are  the  questions  on  which  our  salvation 
hinges. 

John  the  Baptist  spoke  plainly  about  the  Holy  Ghost. 
He  preached  that  there  was  such  a  thing  as  the  baptism 
of  the  Holy  Ghost.  He  taught  that  it  was  the  special 
office  of  the  Lord  Jesus  to  give  it  to  men. 

This  again  is  a  teaching  which  we  greatly  require. 
We  need  to  be  told  that  forgiveness  of  sin  is  not  the 
only  thing  necessary  to  salvation.  There  is  another  thing 
yet ;  and  that  is  the  baptizing  of  our  hearts  by  the  Holy 
Ghost.  There  must  not  only  be  the  work  of  Christ  for 
us,  but  the  work  of  the  Holy  Ghost  in  us.  There  must 
not  only  be  a  title  to  heaven  by  the  blood  of  Christ,  but 
a  preparedness  for  heaven  wrought  in  us  by  the  Spirit  of 
Christ.  Let  us  never  rest  till  we  know  something  by 
experience  of  the  baptism  of  the  Spirit.    The  baptism  of 


20  EXPOSITORY   THOUGHTS. 

water  is  a  great  privilege.     But  let  us  see  to  it  that  we 
have  also  the  baptism  of  the  Holy  Grhost. 

John  the  Baptist  spoke  plainly  about  the  awful 
danger  of  the  impenitent  and  unbelieving.  He  told 
his  hearers  that  there  was  a  "  wrath  to  come."  He 
preached  of  an  "  unquenchable  fire/'  in  which  the  chaff 
would  one  day  be  burned. 

Thi^  again  is  a  teaching  which  is  deeply  important. . 
We  need  to  be  straitly  warned,  that  it  is  no  light  matter., 
whether  we  repent  or  not.  We  need  to  be  reminded,  that 
there  is  a  hell  as  well  as  a  heaven,  and  an  everlasting 
punishment  for  the  wicked,  as  well  as  everlasting  life  for 
the  godly.  We  are  fearfully  apt  to  forget  this.  We  talk 
of  the  love  and  mercy  of  God,  and  we  do  not  remember 
sufficiently  His  justness  and  holiness.  Let  us  be  very 
careful  on  this  point.  It  is  no  real  kindness  to  keep  back 
the  terrors  of  the  Lord.  It  is  good  for  us  all  to  be 
taught  that  it  is  possible  to  be  lost  for  ever,  and  that  all 
unconverted  people  are  hanging  over  the  brink  of  the  pit. 

In  the  last  place,  John  the  Baptist  spoke  plainly 
about  the  safety  of  true  believers.  He  taught,  that 
there  was  "a  garner"  for  all  who  are  Christ's  wheat, 
and  that  they  would  be  gathered  together  there  in  the 
day  of  his  appearing. 

This  again  is  a  teaching  which  human  nature  greatly 
requires.  The  best  of  believers  need  much  encourage- 
ment. They  are  yet  in  the  body.  They  live  in  a  wicked 
world.  They  are  often  tempted  by  the  devil.  They 
ought  to  be  often  reminded,  that  Jesus  will  never  leave 
them  nor  forsake  them.  He  will  guide  them  safely 
through  this  life,  and  at  length  give  them  eternal  glory. 


MATTHEW,  CHAP.  Ill,  21 

They  shall  be  hid  in  the  day  of  wrath.     They  shall  be 
safe  a'3  Noah  in  the  ark. 

Let  these  things  sink  down  deeply  into  our  hearts. 
We  live  in  a  day  of  much  false  teaching.  Let  us  never 
forget  the  leading  features  of  a  faithful  ministry.  Happy 
would  it  have  been  for  the  Church  of  Ohilst^  if  all  its 
ministers  had  been  more  like  John  the  Baptist  ! 


MATTHEW  III.  13— ir. 


18  Then  cometh  Jesus  from  Galilee 
to  Jordan  unto  John,  to  be  baptized 
of  him. 

14  But  John  forbad  him,  saying,  I 
have  need  to  be  baptized  of  thee,  aud 
com  est  thou  to  me  ? 

15  And  Jesus  answering  said  unto 
him,  Suffer  it  to  le  so  now :  for  thus 
it  becometh  us  to  fulfil  all  righteous- 
ness.   Then  he  suffered  him. 


16  And  Jesus,  when  he  was  baptized, 
went  up  straightway  out  of  the  water : 
and,  lo,  the  heavens  were  opened  unto 
him,  and  be  saw  the  Spirit  of  God 
descending  like  a  dove,  and  lighting 
upon  him : 

17  And  lo,  a.  voice  from  heaven, 
Baying,  This  is  my  beloved  Son,  ja 
whom  I  am  well  pleased. 


You  have  here  the  account  of  our  Lord  Jesus  Christ's 
baptism.  This  was  His  first  step,  when  He  entered  on 
His  ministry.  When  the  Jewish  priests  took  up  their 
office  at  the  age  of  thirty,  they  were  washed  with  vs^ater. 
When  our  great  High  Priest  begins  the  great  work  He 
came  into  the  world  to  accomplish,  He  is  publicly  baptized. 

Let  us  learn  from  these  verses  to  regard  the  sacrament 
of  baptism  with  reverence.  An  ordinance  of  which  the 
Lord  Jesus  Himself  partook,  is  not  to  be  lightly  es- 
teemed. An  ordinance  to  which  the  great  Head  of  the 
Church  submitted,  ought  to  be  ever  honorable  in  the 
eyes  of  professing  Christians. 

There  are  few  subjects  in  religion  on  which  greater 
mistakes  have  arisen  than  baptism.  There  are  few  which 
require  so  much  fencing  and  guarding.  Let  us  arm  oui 
minds  with  two  general  cautions. 


Zii  EXPOSITORY    THOUOHTS. 

L^t  us  beware  on  the  one  hand,  that  ive  do  not  attach 
a  superstitious  importance  to  the  water  of  baptism.  We 
must  not  expect  that  water  to  act  as  a  charm.  We  must 
not  suppose  that  all  baptized  persons  as  a  matter  of  course 
receive  the  grace  of  God,  in  the  moment  that  they  are 
baptized.  To  say  that  all  who  come  to  baptism  obtain 
like  and  equal  benefit, — and  that  it  matters  not  a  jot 
whether  they  come  with  faith  and  prayer,  or  in  utter 
carelessness, — to  say  such  things  appears  to  contradict 
the  plainest  lessons  of  Scripture. 

Let  us  beware  on  the  other  hand,  that  ive  do  not  dis- 
honor the  sacrament  of  baptism.  It  is  dishonored  when 
it  is  thrust  out  of  sight,  and  never  publicly  noticed  in  the 
congregation.  A  sacrament  ordained  by  Christ  Himself 
ought  not  to  be  treated  in  this  way.  The  admission  of 
every  new  member  into  the  ranks  of  the  visible  church, 
whether  young  or  grown  up,  is  an  event  which  ought  to 
excite  a  lively  interest  in  a  Christian  assembly.  It  is  an 
event  that  ought  to  call  forth  the  fervent  prayers  of  all 
praying  people.  The  more  deeply  we  are  convinced  that 
baptism  and  grace  are  not  inseparably  tied  together,  the 
more  we  ought  to  feel  bound  to  join  in  prayer  for  a 
blessing,  whenever  any  one  is  baptized. 

The  baptism  of  our  Lord  Jesus  Christ  was  attended 
by  circumstances  of  peculiar  solemnity.  Such  a  bap- 
tism never  will  be  again,  so  long  as  the  world  stands. 

We  are  told  of  the  presence  of  all  three  persons  of 
the  blessed  Trinity.  God  the  Son,  manifest  in  the  flesh, 
is  baptized.  God  the  Spirit  descends  like  a  dove,  and 
lights  upon  Him.  God  the  Father  speaks  from  heaven 
with  a  voice.    In  a  word  we  have  the  manifested  presence 


2S 

of  Father,  Son,  and  Holy  Ghost.  Surely  we  may  regard 
this  as  a  public  announcement,  that  the  work  of  Christ 
was  the  result  of  the  eternal  counsels  of  all  the  Three. 
It  was  the  whole  Trinity,  which  at  the  beginning  of 
creation  said,  "  let  us  make  man/'  It  was  the  whole 
Trinity  again,  which  at  the  beginning  of  the  Gospel 
seemed  to  say,  "  let  us  save  man/' 

We  are  told  of  '•  a  voice  from  heaven"  at  our  Lord's 
baptism. 

This  was  a  circumstance  of  singular  solemnity.  We 
read  of  no  voice  from,  heaven  before  this,  except  at  the 
givin«:  of  the  law  on  Sinai.  Both  occasions  were  of 
peculiar  importance.  It  therefore  seemed  good  to  our 
Father  in  heaven  to  mark  both  with  peculiar  honor. 
At  the  introduction  both  of  the  law  and  Gospel,  He 
Himself  speaks. 

How  striking  and  deeply  instructive  are  the  Father's 
words  !  "  This  is  my  beloved  Son,  in  whom  I  am  well 
pleased."  He  declares,  in  these  words,  that  Jesus  is  the 
divine  Saviour  sealed  and  appointed  from  all  eternity  to 
carry  out  the  work  of  redemption.  He  proclaims,  that 
He  accepts  Him  as  the  Mediator  between  God  and  man. 
He  seems  to  publish  to  the  world,  that  He  is  satisfied 
with  Him  as  the  propitiation,  the  substitute,  the  ransom- 
payer  for  the  lost  family  of  Adam,  and  the  Head  of  a 
redeemed  people.  In  Him  He  sees  His  holy  "law  mag- 
nified and  made  honorable."  Through  Him  He  can  "  be 
just,  and  yet  the  justifier  of  the  ungodly."  (Rom.  lii.  26.) 

May  we  ponder  these  words  well  !  They  are  full  of 
rich  food  for  thought.  They  are  full  of  peace,  joy,  com- 
fort and  consolation,  for  all  who  have  fled  for  refuge  to 


w 


EXPOSITORY    THOUGHTS. 


the  Lord  Jesus  Christ,  and  committed  their  souls  to  Him 
for  salvation.  Such  may  rejoice  in  the  thought,  that 
-though  in  themselves  sinful,  yet  in  God's  sight  they  are 
counted  righteous.  The  Father  regards  them  as  members 
of  His  beloved  Son.  He  sees  in  them  no  spot,  and  for 
His  son's  sake  is  "  well  pleased."  (Ephes.  i.  6.) 


MATTHEW  IV.  1—11. 


1  Then  Jesus  was  led  up  of  the 
spiint  into  the  wilderness  to  be  tempted 
of  the  devil. 

2  And  when  he  had  fasted  forty 
days  and  forty  nights,  he  was  after- 
ward an  hnngred. 

3  And  when  the  tempter  came  to 
him,  he  said,  If  thou  be  the  Son  of 
God,  command  that  these  stones  be 
made  bread. 

4  But  he  answered  and  said.  It  is 
written,  Man  shall  not  live  by  bread 
alone,  but  by  every  word  that  pro- 
ceedeth  out  of  the  mouth  of  God. 

5  Then  the  devil  taketh  him  up 
into  the  holy  city,  and  setteth  him  on 
A  pinnacle  of  the  temple, 

6  And  saith  unto  him,  If  thou  be 
the  Son  of  God,  cast  thyself  down  :  for 
it  is  written.  He  shall  give  his  angels 
chai'ge  concerning  thee :  and  in  their  1 


hands  they  shall  bear  thee  up,  lest  at 
any  time  thou  dash  thy  foot  against  a 
stone. 

7  Jesus  said  unto  him,  It  is  writ- 
ten again,  Tliou  shalt  not  tempt  the 
Lord  thy  God. 

8  Again,  the  devil  taketh  him  up 
into  an  exceeding  high  mountain,  and 
sheweth  him  all  the  kingdoms  of  the 
world,  and  the  glory  of  them  ; 

9  And  saith  unto  him.  All  these 
things  will  I  give  thee,  if  thou  wilt 
full  down  and  worship  me. 

10  Then  saith  Jesus  unto  him,  Get 
thee  hence,  Satan :  for  it  is  written, 
Thou  shalt  worship  the  Lord  thy  God, 
and  him  only  slmlt  thcu  serve. 

11  Then  the  devil  leaveth  him,  and, 
behold,  angels  came  and  minibtered 
unto  him. 


The  jfirst  event  in  our  Lord's  ministry  which  St.  Matthew 
records  after  His  baptism,  is  His  temptation.  This  is  a 
deep  and  mysterious  subject.  There  is  much  in  the 
history  of  it  which  we  cannot  explain.  But  there  lie  on 
the  face  of  the  history  plain  practical  lessons,  to  which 
we  shall  do  well  to  take  heed. 

Let  us  learn  in  the  first  place,  ivhat  a  real  and  mighty 
enemy  we  have  in  the  devil.  He  is  not  afraid  to  assault 
even  the  Lord  Jesus  Himself.  Three  times  overlie  attacks 
God's  own  Son.  Our  Saviour  was  "  tempted  of  the  devil." 

It  was  the  devil  who  brought  sin  into  the  world  at  the 


2S 

beginning.  This  is  he,  who  vexed  Job,  deceived  David,  and 
gave  Peter  a  heavy  fall.  This  is  he,  whom  the  Bible  calls 
a  ^^  murderer,"  a  "  liar,"  and  a  "  roaring  lion."  This  is  he, 
whose  enmity  to  our  souls  never  slumbers  and  never  sleeps. 
This  is  he,  who  for  nearly  6000  years  has  been  working  at 
one  work,  to  ruin  men  and  women,  and  draw  them  to  hell. 
This  is  he,  whose  cunning  and  subtlety  pass  man's  un- 
derstanding, and  who  often  appears  "  an  angel  of  light." 

Let  us  all  watch  and  pray  daily  against  his  devices. 
There  is  no  enemy  worse  than  an  enemy  who  is  never 
seen  and  never  dies,  who  is  near  to  us  wherever  we  live, 
and  goes  with  us  wherever  we  go.  Not  least  let  us 
beware  of  that  levity  and  jesting  about  the  devil,  which 
is  so  unhappily  common.  Let  us  remember  every  day, 
that  if  we  would  be  saved,  we  must  not  only  crucify  the 
flesh,  and  overcome  the  world,  but  also  "  resist  the  devil." 

Let  us  learn  in  the  next  place,  that  we  rmist  not  count 
temptation  a  strange  thing,  ''  The  disciple  is  not  greater 
than  his  master,  nor  the  servant  than  his  lord."  If  Satan 
came  to  Christ,  he  will  also  come  to  Christians. 

It  would  be  well  for  all  believers,  if  they  would  remem- 
ber this.  They  are  too  apt  to  forget  it.  They  often  find 
evil  thoughts  arising  within  their  minds,  which  they  can 
truly  say  they  hate.  Doubts,  questions,  and  sinful  ima- 
ginings are  suggested  to  them,  against  which  their 
whole  inward  man  revolts.  But  let  not  these  things 
destroy  their  peace,  and  rob  them  of  their  comforts.  Let 
them  remember  there  is  a  devil,  and  not  be  surprised  to 
find  him  near  them.  To  be  tempted  is  in  itself  no  sin. 
It  is  the  yielding  to  the  temptation,  and  giving  it  a  place 
in  our  hearts,  which  we  must  fear. 

2 


26  EXPOSITORY    THOUGHTS. 

Let  us  learn  in  the  next  place,  that  the  chief  weapon 
we  ought  to  use  in  resisting  Satan  is  the  Bible.  Three 
times  the  great  enemy  oiFered  temptations  to  our  Lord. 
Three  times  his  offer  was  refused,  with  a  text  of  Scrip- 
ture as  the  reason,  "  it  is  written/' 

Here  is  one  among  many  reasons,  why  we  ought  to  be 
diligent  readers  of  our  Bibles.  The  Word  is  the  sword  of 
the  Spirit.  We  shall  never  fight  a  good  fight,  if  we  do  not 
use  it  as  our  principal  weapon. —  The  Word  is  the  lamp 
for  our  feet.  We  shall  never  keep  the  king's  highway 
to  heaven,  if  we  do  not  journey  by  its  light. — It  may  well 
be  feared,  that  there  is  not  enough  Bible-reading  amongst 
us.  It  is  not  sufficient  to  bave  the  Book.  We  must 
actually  read  it,  and  pray  over  it  ourselves.  It  will  do  us 
no  good,  if  it  only  lies  still  in  our  houses.  "We  must  be 
actually  familiar  with  its  contents,  and  have  its  texts 
stored  in  our  memories  and  minds.  Knowledge  of  the 
Bible  never  comes  by  intuition.  I-t  can  only  be  got  by 
hard,  regular,  daily,  attentive,  wakeful  reading.  Do  we 
grudge  the  time  and  trouble  this  will  cost  us  ?  If  we 
do,  we  are  not  yet  fit  for  the  kingdom  of  God. 

Let  us  learn  in  the  last  place,  what  a  sympathizing 
Saviour  the  Lord  Jesus  Christ  is.  "  In  that  he  himself 
hath  suff'ered  being  tempted,  he  is  able  to  succor  them 
that  are  tempted."  (Heb.  ii.  18.) 

The  sympathy  of  Jesus  is  a  truth  w^hich  ought  to  be 
peculiarly  dear  to  all  believers.  They  will  find  in  it  a 
mine  of  strong  consolation.  They  should  never  forget, 
that  they  have  a  mighty  Friend  in  heaven,  who  feels  for 
them  in  all  their  temptations,  and  can  enter  into  all  their 
spiritual  anxieties.     Are  they  ever  tempted  by  Satan  to 


MATTHEW,    CHAP.    IV. 


27 


distrust  God's  care  and  goodness  ?  So  was  Jesus. — Are 
they  ever  tempted  to  presume  on  God's  mercy,  and  run 
into  danger  without  warrant  ?  So  also  was  Jesus. — Are 
they  ever  tempted  to  commit  some  one  great  private  sin 
for  the  sake  of  some  great  seeming  advantage  ?  So  also 
was  Jesus. — Are  they  ever  tempted  to  listen  to  some  mis- 
application of  Scripture,  as  an  excuse  for  doing  wrong  ? 
So  also  was  Jesus. — He  is  just  the  Saviour  that  a 
tempted  people  require.  Let  them  flee  to  Him  for  help, 
and  spread  before  Him  all  their  troubles.  They  will  find 
His  ear  ever  ready  to  hear,  and  His  heart  ever  ready  to 
feel.     He  can  understand  their  sorrows. 

May  we  all  know  the  value  of  a  sympathizing  Saviour 
by  experience  !  There  is  nothing  to  be  compared  to  it  in 
this  cold  and  deceitful  world.  Those  who  seek  their 
happiness  in  this  life  only,  and  despise  the  religion  of  the 
Bible,  have  no  idea  what  true  comfort  they  are  missing. 


MATTHEW  IV.  12—25. 


12  Now  when  Jesus  had  heard  that  i 
John  was  cast  into  prison,  he  departed 
into  Gahlee ; 

13  And  leaving  Nazareth,  he  came 
and  dwelt  in  Capernaum,  which  is 
upon  the  sea  coast,  in  the  borders  of 
Zabulon  and  Nephthalim  : 

14  That  it  might  be  falfllled  which 
was  spoken  by  Esaias  the  prophet, 
Baying, 

15  The  land  of  Zabulon,  and  the 
laud  of  Nephthalim  hy  the  way  of 
the  sea,  beyond  Jordan,  Galileo  of 
the  Gentiles ; 

16  The  people  which  sat  in  darkness 
saw  great  light ;  and  to  them  which 
sat  in  the  region  and  shadow  of  death 
light  is  sprung  up. 

17  From  that  time  Jesus  began  to 
preach,  and  to  say,  Eepent :  for  the 
kingdom  of  heaven  is  at  hand. 

18  And  Jesus,  walking  by  the  sea 


of  Galilee,  saw  two  brethren,  Simon 
called  Peter,  and  Andrew  his  brother, 
castin,^  a  net  into  the  sea  ;  for  they 
were  iisher.s. 

19  And  he  saith  unto  them,  Follow 
me,  and  I  wiU  make  you  tishers  of 
men. 

20  And  they  straightway  left  tJieir 
nets,  and  followed  hun. 

21  And  going  on  from  thence,  he 
saw  other  two  brethren,  James  the 
son  of  Zebedee,  and  John  his  brother, 
in  a  ship  with  Zebedee  their  father, 
mending  their  nets ;  and  he  called 
them. 

22  And  they  immediately  left  the 
ship  and  their  father,  and  followed 
him. 

23  And  Jesus  went  about  all  Gali- 
lee, teaching  in  their  synagogues,  and 
preaching  the  Gospel  of  the  kingdom, 
and  healing  all  manner  of  gicknesa 


28 


EXPOSITORY    THOUGHTS. 


and  all  mauuer  of  disease  among  the 
people. 

24  And  his  fame  went  throughout 
all  Syria  ;  and  they  brought  unto  him 
all  sick  people  that  were  taken  witli 
divers  di^ea8es  and  torments,  and 
those  which  were  possessed  with 
devils,  and  those  which  were  lunatic, 


and  those  that  had  the  palsy  ;  and  he 
healed  them. 

25  And  there  followed  him  great 
multitudes  of  people  from  Galilee, 
and//w;i  Decapolis,  and  from  Jeru- 
salem, and  from  Judsea,  and  from, 
beyond  Jordan. 


We  have  in  these  verses  the  beginning  of  our  Lord's 
ministry  among  men.  He  enters  on  His  labors  among 
a  dark  and  ignorant  people.  He  chooses  men  to  be  His 
companions  and  disciples.  He  confirms  His  ministry 
by  miracles,  which  rouse  the  attention  of  ''  all  Syria/' 
and  draw  multitudes  to  hear  Him. 

Let  us  notice  the,  way  in  which  our  Lord  commenced 
His  mighty  work.     "  He  began  to  preach." 

There  is  no  office  so  honorable  as  that  of  the  preacher. 
There  is  no  work  so  important  to  the  souls  of  men.  It  is 
an  office  which  the  Son  of  God  was  not  ashamed  to  take 
up.  It  is  an  office  to  which  He  appointed  His  twelve 
apostles.  It  is  an  office  to  which  St.  Paul  in  his  old  age 
specially  directs  Timothy's  attention.  He  charges  him 
with  almost  his  last  breath  to  "  preach  the  word."  It  is 
the  means  which  God  has  always  been  pleased  to  use 
above  any  other,  for  the  conversion  and  edification  of 
souls.  The  brightest  days  of  the  Church  have  been  those 
when  preaching  has  been  honored.  The  darkest  days 
of  the  Church  have  been  those  when  it  has  been  lightly 
esteemed.  Let  us  honor  the  sacraments  and  public 
prayers  of  the  Church,  and  reverently  use  them.  But 
lot  us  beware  that  we  do  not  place  them  above  j^reaching. 

Let  us  notice  the  first  doctrine  which  the  Lord  Jesus 
proclaimed  to  the  world.     He  began  to  say  "  repent." 

The  necessity  of  repentance  is  one  of  the  great  founda- 


MATTHEW,    CHAP.    IV.  W 

tions,  which  lie  at  the  very  bottom  of  Christianity.  It 
needs  to  be  pressed  on  all  mankind  without  exception. — 
High  or  low,  rich  or  poor,  all  have  sinned  and  are  guilty 
before  God  ;  and  all  must  repent  and  be  converted,  if 
they  would  be  saved.  And  true  repentance  is  no  light 
matter.  It  is  a  thorough  change  of  heart  about  sin,  a 
change  showing  itself  in  godly  sorrow  and  humiliation, — 
in  heartfelt  confession  before  the  throne  of  grace, — in  a 
complete  breaking  off  from  sinful  habits,  and  an  abiding 
hatred  of  all  sin.  Such  repentance  is  the  inseparable 
companion  of  saving  faith  in  Christ.  Let  us  prize  the 
doctrine  highly.  It  is  of  the  highest  importance.  No 
Christian  teaching  can  be  called  sound,  which  does  not 
constantly  bring  forward  "  repentance  toward  God  and 
faith  toward  our  Lord  Jesus  Christ."  (Acts  xx.  21.) 

Let  us  notice  tJie  class  of  men  whom  the  Lo7'd  Jesus 
chose  to  be  His  disciples.  They  were  of  the  poorest  and 
humblest  rank  in  life.  Peter,  and  Andrew,  and  James, 
and  John,  were  all  ^'fishermen." 

The  rehgion  of  our  Lord  Jesus  Christ  was  not  intended 
for  the  rich  and  learned  alone.  It  was  intended  for  all 
the  world, — and  the  majority  of  all  the  world  will  always 
be  the  poor.  Poverty  and  ignorance  of  books  excluded 
thousands  from  the  notice  of  the  boastful  philosophers 
of  the  heathen  world.  They  exclude  no  one  from  the 
highest  place  in  the  service  of  Christ.  Is  a  man  humble  ? 
Does  he  feel  his  sins  ?  Is  he  willing  to  hear  Christ's 
voice  and  follow  Him  ?  If  this  be  so,  he  may  be  the 
poorest  of  the  poor,  but  he  shall  be  found  as  high  as 
any  in  the  kingdom  of  heaven.  Intellect  and  money 
are  worth  nothing  without  grace. 


30  EXPOSITORY    THOUGHTS. 

The  religion  of  Christ  must  have  been  from  heaven, 
or  it  never  could  have  prospered  and  overspread  the  earth 
as  it  has  done.  It  is  vain  for  infidels  to  attempt  to 
answer  this  argument.  It  cannot  be  answered.  A  re- 
ligion which  did  not  flatter  the  rich,  the  great,  and  the 
learned, — a  religion  which  oiFered  no  license  to  the  carnal 
inclinations  of  man's  heart, — a  religion  whose  first  teach- 
ers were  poor  fishermen,  without  wealth,  rank,  or  power, — 
such  a  religion  could  never  have  turned  the  world  upside 
down,  if  it  had  not  been  of  God.  Look  at  the  Roman 
emperors  and  the  heathen  priests  with  their  splendid 
temples  on  the  one  side  !  Look  at  a  few  unlearned 
working  men  with  the  Gospel  on  the  other  !  Were  there 
ever  two  parties  so  unequally  matched  .?  Yet  the  weak 
proved  strong,  and  the  strong  proved  weak.  Heathenism 
fell,  and  Christianity  took  its  place.  Christianity  must 
be  of  God. 

Let  us  notice  in  the  last  place  the  general  character  of 
the  miracles  hy  which  our  Lord  confirmed  His  mission. 
Here  we  are  told  of  them  in  the  mass.  Hereafter  we 
shall  read  many  of  them  described  particularly.  And 
what  is  their  character  ?  They  were  miracles  of  mercy 
and  kindness.     Our  Lord  "  went  about  doing  good." 

These  miracles  are  meant  to  teach  us  our  Lord's  power. 
He  that  could  heal  sick  people  with  a  touch,  and  cast  out 
devils  with  a  word,  is  "  able  to  save  to  the  uttermost  all 
them  that  come  unto  God  by  Him."     He  is  almighty. 

These  miracles  are  meant  to  be  types  and  emblems  of 
our  Lord's  skill  as  a  spiritual  physician.  He  before 
whom  no  bodily  disease  proved  incurable,  is  mighty  to 
cure  every  ailment  of  our  souls.     There  is  no  broken 


MATTHEW,    CHA.P.    V. 


m 


heart  that  He  caanot  heal.  There  is  no  wound  of 
conscience  that  He  cannot  cure.  Fallen,  crushed,  bruised, 
plague-stricken  as  we  all  are  by  sin,  Jesus  by  His  blood 
and  Spirit  can  make  us  whole.  Only  let  us  go  to  Him, 
These  miracles  not  least  are  intended  to  show  us  Christ's 
heart.  He  is  a  most  compassionate  Saviour.  He  rejected 
no  one  who  came  to  Him.  He  refused  no  one,  however 
loathsome  and  diseased.  He  had  an  ear  to  hear  all,  and  a 
hand  to  help  all,  and  a  heart  to  feel  for  all.  There  is  no 
kindness  like  His.     His  compassions  fail  not. 

May  we  all  remember  that  Jesus  is  "  the  same  yester- 
day, to-day,  and  for  ever  V  High  in  heaven  at  God's 
right  hand.  He  is  not  in  the  least  altered.  He  is  just  as 
able  to  save,  just  as  willing  to  receive,  just  as  ready  to 
help,  as  He  was  1800  years  ago.  Should  we  have  spread 
out  our  wants  before  Him  then  ?  Let  us  do  the  same 
now.  He  can  "  heal  all  manner  of  sickness  and  all 
manner  of  disease." 


MATTHEW  V.  1—12. 


1  And  seeing  the  multitudes,  he 
went  up  into  a  mountain  :  and  wiien 
he  was  set,  his  disciplescameunto  him : 

2  And  he  opened  his  mouth,  and 
taught  them,  saying, 

8  Blessed  are  the  poor  in  spirit  :  for 
their's  is  the  kingdom  of  heaven. 

4:  Blessed  are  they  that  mourn  :  for 
they  shall  be  comforted. 

5  Blessed  are  the  meek ;  for  they 
shall  inherit  the  earth. 

6  Blessed  are  they  which  do  hunger 
and  thirst  after  righteousness  :  for 
they  shall  be  filled. 

7  Blessed  are  the  merciful :  for  they 
shall  obtain  mercy. 


8  Blessed  are  the  pure  in  heart : 

for  they  shall  see  God. 

9  Blessed  are  the  peacemakers  :  for 
thev  shall  be  called  the  children  of 
God. 

10  Blessed  are  they  which  are  per- 
secuted for  righteousness'  sake  :  for 
their's  is  the  kingdom  of  heaver. 

11  Blessed  are  ye,  when  m.(\'  shall 
revile  you,  and  persecute  ycu,  and 
shall  say  all  manner  of  evil  against 
you  falsely,  for  my  sake. 

12  Eejoice,  and'  be  exceeding  glad : 
for  great  is  your  reward  in  heaven  ; 
for  so  persecuted  they  the  prophets 
which  were  before  you. 


The  three  chapters  which  begin  with  these  verses  deserve 
the  special  attention  of  all  readers  of  the  Bible.     They 


32  EXPOSITORY   THOUGHTS. 

contain  what  is  commonly  called  the  "  sermon  on  the 
mount." 

Every  word  of  the  Lord  Jesus  ought  to  be  most  precious 
to  professing  Christians.  It  is  the  voice  of  the  chief 
Shepherd.  It  is  the  charge  of  the  great  Bishop  and  Head 
of  the  Church.  It  is  the  Master  speaking.  It  is  the 
word  of  Him  who  "  spake  as  never  man  spake,"  and  by 
whom  we  shall  all  be  judged  at  the  last  day. 

Would  we  know  what  kind  of  people  Christians  ought 
to  be  ?  Would  we  know  the  character  at  which  Chris- 
tians ought  to  aim  ?  Would  we  know  the  outward  walk 
and  inward  habit  of  mind  which  become  a  follower  of 
Jesus  ?  Then  let  us  often  study  the  sermon  on  the  mount. 
Let  us  often  ponder  each  sentence,  and  prove  ourselves  by 
it.  Not  least  let  us  often  consider  who  they  are  that  are 
called  blessed  at  the  beginning  of  the  sermon.  Those 
whom  the  great  High  Priest  blesses  are  blessed  indeed. 

The  Lord  Jesus  calls  those  blessed,  who  are  poor  in 
spirit.  He  means  the  humble,  a  nd  lowly-  minded,  and  self- 
abased.  He  means  those  who  ai*e  deeply  convinced  of  their 
own  sinfulness  in  God's  sight.  These  are  they  who  are 
not  "  wise  in  their  own  eyes  and  holy  in  their  own  sight." 
They  are  not  "  rich  and  increased  with  goods."  They  do 
not  fancy  they  need  nothing.  They  regard  themselves  as 
"wretched,  and  miserable,  and  poor,  and  blind,  and 
naked."  Blessed  are  all  such  !  Humility  is  the  very  first 
letter  in  the  alphabet  of  Christianity.  We  must  begin 
low,  if  we  would  build  high. 

The  Lord  Jesus  calls  those  blessed,  who  mourn.  He 
means  those  who  sorrow  for  sin,  and  grieve  daily  over  their 
own  short-comings.     These  are  they  who  trouble  them- 


as 

selves  more  about  sia  than  about  anything  on  earth. 
The  remembrance  of  it  is  grievous  to  them.  The  burden 
of  it  is  intolerable.  Blessed  are  all  such  !  '^  The  sacrifices 
of  God  are  a  broken  and  contrite  spirit."  One  day  they 
shall  weep  no  more.     "  They  shall  be  comforted." 

The  Lord  Jesus  calls  those  blessed,  who  are  meek.  He 
means  those  who  are  of  a  patient  and  contented  spirit. 
They  are  willing  to  put  up  with  little  honor  here  below. 
They  can  bear  injuries  without  resentment.  They  are  not 
ready  to  take  offence.  Like  Lazarus  in  the  parable,  they 
are  content  to  wait  for  their  good  things.  Blessed  are  all 
such  !  They  are  never  losers  in  the  long  run.  One  day 
they  shall  "  reign  on  the  earth."     (Rev.  v.  10.) 

The  Lord  Jesus  calls  those  blessed,  who  hunger  and 
thirst  after  righteousness.  He  means  those  who  desire 
above  all  things  to  be  entirely  conformed  to  the  mind  of 
God.  They  long  not  so  much  to  be  rich,  or  wealthy,  or 
learned,  as  to  be  holy.  Blessed  are  all  such  !  They  shall 
have  enough  one  day.  They  shall  ^'  awake  up  after  God's 
likeness  and  be  satisfied."     (Psal.  xvii.  15.) 

The  Lord  Jesus  calls  those  blessed,  who  are  mercifuL 
He  means  those  who  are  full  of  compassion  towards  others. 
They  pity  all  who  are  suftering  either  from  sin  or  sorrow, 
and  are  tenderly  desirous  to  make  their  sufferings  less. 
They  are  full  of  good  works,  and  endeavors  to  do  good. 
Blessed  are  all  such  !  Both  in  this  life  and  that  to  come, 
they  shall  reap  a  rich  reward. 

The  Lord  Jesus  calls  those  blessed,  who  are  piire 
in  heart.  He  means  those  who  do  not  aim  merely  at  out- 
ward correctness,  but  at  inward  holiness.  They  are  not 
satisfied  with  a  mere  external  show  of  religion.     They 


84  EXPOSITORY    THOUGHTS. 

strive  to  keep  a  heart  and  conscience  void  of  oiFence,  and 
to  serve  God  with  the  spirit  and  the  inner  man.  Blessed 
are  all  such  !  The  heart  is  the  man.  "  Man  looketh  on  the 
outward  appearance,  but  the  Lord  looketh  on  tlie  heart." 
(1  Sam.  xvi.  7.)  He  that  is  most  spiritual-minded  will 
have  most  communion  with  God. 

The  Lord  Jesus  calls  those  blessed,  who  are  peace- 
makers. He  means  those  who  use  all  their  influence  to 
promote  peace  and  charity  on  earth,  in  private  and  in 
public,  at  home  and  abroad.  He  means  those  who  strive 
to  make  all  men  love  one  another,  by  teaching  that 
Gospel  which  says,  "  love  is  the  fulfilling  of  the  law.'' 
Blessed  are  all  such  !  They  are  doing  the  very  work 
which  the  Son  of  God  began,  when  he  came  to  earth  the 
first  time,  and  which  He  vv^ill  finish  when  He  returns  the 
second  time. 

Lastly,  the  Lord  Jesus  calls  those  blessed,  who  are  per- 
semdedfor  righteousness  sake.  He  means  those  who  are 
laughed  at,  mocked,  despised,  and  ill-used,  because  they 
endeavor  to  live  as  true  Christians.  Blessed  are  all 
such  !  They  drink  of  the  same  cup  which  their  Master 
drank.  They  are  now  confessing  Him  before  men,  and 
He  will  confess  them  before  His  Father  and  the  angels  at 
the  last  day.     "  Great  is  their  reward." 

Such  are  the  eight  foundation-stones,  which  the  Lord 
lays  down  at  the  beginning  of  the  sermon  on  the  mount. 
Eight  great  testing  truths  are  placed  before  us.  May  we 
mark  well  each  one  of  them,  and  learn  wisdom  ! 

Let  us  learn  how  entirely  contrary  are  the  principles  of 
Christ  to  the  principles  of  the  world.  It  is  vain  to  deny 
it.     They  are  almost  diametrically  opposed.     The  very 


MATTHEW,    CHAP.    V. 


m 


characters  which  the  Lord  Jesus  praises,  the  world  de- 
spises. The  very  pride,  and  thoughtlessness,  and  high 
tempers,  and  worldliness,  and  selfishness,  and  formality, 
and  unlovingness,  which  abound  everywhere,  the  Lord 
Jesus  condemns. 

Let  us  learn  how  unhappily  different  is  the  teaching  of 
Christ  from  the  practice  of  many  professing  Christians. 
Where  shall  we  find  men  and  women  among  those  who 
go  to  churches  and  chapels,  who  are  striving  to  live  up  to 
the  pattern  we  have  read  of  to-day  ?  Alas  !  there  is 
much  reason  to  fear,  that  many  baptized  persons  are 
utterly  ignorant  of  what  the  New  Testament  contains. 
i  Above  all  let  us  learn  how  holy  and  spiritual-minded 
all  believers  should  be.  They  should  never  aim  at  any 
standard  lower  than  that  of  the  sermon  on  the  mount. 
Christianity  is  eminently  a  practical  religion.  Sound 
doctrine  is  its  root  and  foundation,  but  holy  living  should 
always  be  its  fruit.  And  if  we  would  know  what  holy 
living  is,  let  us  often  bethink  ourselves  who  they  are  that 
Jesus  calls  "  blessed.'' 


MATTHEW  V.  13—20. 


13  Ye  are  the  salt  of  the  earth  :  but 
if  the  salt  have  lost  his  savor,  where- 
with shall  it  be  salted  ?  it  is  thenceforth 
good  for  nothing,  but  to  be  cast  out, 
and  to  be  trodden  under  foot  of  men. 

14  Ye  are  the  light  of  the  world. 
A  city  that  is  set  on  an  hill  cannot 
be  hid. 

15  Neither  do  men  light  a  candle, 
and  put  it  under  a  bushel,  but  on  a 
candlestick ;  and  it  giveth  light  unto 
all  that  are  in  the  house. 

16  Let  your  light  so  shine  before 
men,  that  they  may  see  your  good 
works,  and  glorify  your  Father  which 
is  in  heaven. 

17  Think  not  that  I  am  come  to 
destroy  the  law,  or  the  prophets:  I 


am    not    come    to    destroy,  but  to 
fulfil. 

18  For  verily  I  say  unto  you,  Till 
heaven  and  earth  pass,  one  jot  or  one 
tittle  shall  in  no  wise  pass  from  the 
law,  till  all  be  fulfilled. 

19  Whosoever  therefore  shall  break 
one  of  these  least  commandments,  and 
shall  teach  men  so,  he  shall  be  called 
the  least  in  the  kingdom  of  heaven  ; 
but  v/hosoever  shall  do  and  teach 
them,  the  same  shall  be  called  great 
in  the  kingdom  of  heaven. 

20  For  I  say  unto  you,  That  except 
your  righteousness  "shall  exceed  the 
righteousness  of  the  Scribes  and  Pha- 
risees, ye  shall  in  no  case  enter  into 
the  kingdom  of  heaven. 


36  EXPOSITORY    THOUGHTS. 

In  these  verses  the  Lord  Jesus  treats  of  two  subjects. 
One  is  the  character  which  true  Christians  must  support 
and  maintain  in  the  world.  The  other  is  the  relation 
between  His  doctrines  and  those  of  the  Old  Testament. 
It  is  of  great  importance  to  have  clear  views  on  both  these 
subjects. 

True  Christians  are  to  be  in  the  ivorld  like  salt.  Now 
salt  has  a  peculiar  taste  of  its  own,  utterly  unlike  any- 
thing else.  When  mingled  with  other  substances,  it  pre- 
serves them  from  corruption.  It  imparts  a  portion  of  its 
taste  to  everything  it  is  mixed  with.  It  is  useful  so  long 
as  it  preserves  its  savor,  but  no  longer.  Are  we  true 
Chiistians  ?    Then  behold  here  our  place  and  its  duties  ! 

True  Christians  are  to  be  in  the  world  like  light.  Now 
it  is  the  property  of  light  to  be  utterly  distinct  from  dark- 
ness. The  least  spark  in  a  dark  room  can  be  seen  at  once. 
Of  all  things  created  light  is  the  most  useful.  It  ferti- 
lizes. It  guides.  It  cheers.  It  was  the  first  thing  called 
into  being.  Without  it  the  w^orld  would  be  a  gloomy 
blank.  Are  we  true  Christians  ?  Then  behold  again  our 
position  and  its  responsibilities  ! 

Surely,  if  words  mean  anything,  we  are  meant  to  learn 
from  these  two  figures,  that  there  must  be  something 
marked,  distinct,  and  peculiar  about  our  character,  if  we 
are  true  Christians.  It  will  never  do  to  idle  through  life, 
thinking  and  living  like  others,  if  we  mean  to  be  owned 
by  Christ  as  His  people.  Have  we  grace  ?  Then  it  must 
be  seen.  Have  we  the  Spirit  ?  Then  there  must  be 
fruit.  Have  we  any  saving  religion  ?  Then  there  must 
be  a  difference  of  habits,  tastes,  and  turn  of  mind, 
between  us  and  those  who  think  only  of  the  world.     It 


MATTHEW,    CHAP.    V.  ^ 

is  perfectly  clear  that  true  Cliristianityis  something  more 
than  being  baptized  and  going  to  church.  ''  Salt"  and 
"  light "  evidently  imply  peculiarityhoth  of  heart  and  life, 
of  faith  and  practice.  We  must  dare  to  be  singular  and 
unlike  the  world,  if  we  mean  to  be  saved. 

The  relation  between  our  Lord's  teaching  and  that  of 
the  Old  Testament,  is  cleared  up  by  our  Lord  in  one 
striking  sentence.  He  says,  "  Think  not  that  I  am  come 
to  destroy  the  law,  or  the  prophets  :  I  am  not  come  to 
destroy,  but  to  fulfil."  These  are  remarkable  words. 
They  were  deeply  important  when  spoken,  as  satisfying 
the  natural  anxiety  of  the  Jews  on  the  point.  They  will 
be  deeply  important  as  long  as  the  world  stands,  as  a 
testimony  that  the  religion  of  the  Old  and  New  Testament 
is  one  harmonious  whole. 

The  Lord  Jesus  came  to  fulfil  the  predictions  of  the 
prophets,  who  had  long  foretold  that  a  Saviour  would  one 
day  appear.  He  came  to  fulfil  the  ceremonial  laiv,  by 
becoming  the  great  sacrifice  for  sin,  to  which  all  the 
Mosaic  offerings  had  ever  pointed.  He  came  to  fulfil  the 
moral  law,  by  yielding  to  it  a  perfect  obedience,  which 
we  could  never  have  yielded — and  by  paying  the  penalty 
for  our  breach  of  it  with  His  atoning  blood,  which  we 
could  never  have  paid.  In  all  these  ways  He  exalted  the 
law  of  God,  and  made  its  importance  more  evident  even 
than  it  had  been  before.  In  a  word,  "  He  magnified  the 
law  and  made  it  honorable."  (Isaiah  xlii.  21.) 
.  There  are  deep  lessons  of  wisdom  to  be  learned  from 
these  words  of  our  Lord.  Let  us  consider  them  well, 
and  lay  them  up  in  our  hearts. 

Let  us  beware  of  despising  the  Old  Testajfient  under 


38  EXPOSITORY    THOUGHTS. 

any  pretence  whatever.  Let  us  never  listen  to  those  who 
bid  us  throw  it  aside  as  an  obsolete,  antiquated,  useless 
book.  The  religion  of  the  Old  Testament  is  the  germ  of 
Christianity.  The  Old  Testament  is  the  Grospel  in  the 
bud.  The  New  Testament  is  the  Gospel  in  full  flower. — 
The  Old  Testament  is  the  Grospel  in  the  blade.  The  New 
Testament  is  the  Grospel  in  full  ear. — The  saints  in  the 
Old  Testament  saw  many  things  through  a  glass  darkly. 
But  they  all  looked  by  ftiith  to  the  same  Saviour,  and 
were  led  by  the  same  Spirit  as  ourselves.  These  are  no 
light  matters.  Much  infidelity  begins  with  an  ignorant 
contempt  of  the  Old  Testament. 

Let  us,  for  another  thing,  beware  of  despising  the  law 
of  the  Ten  Commandments.  Let  us  not  suppose  for  a 
moment  that  it  is  set  aside  by  the  Gospel,  or  that 
Christians  have  nothing  to  do  with  it.  The  coming  of 
Christ  did  not  alter  the  position  of  the  Ten  Command- 
ments one  hair's  breadth.  If  anything,  it  exalted  and 
raised  their  authority.  (Rom.  iii.  31.)  The  law  of  the  Ten 
Commandments  is  God's  eternal  measure  of  right  and 
wrong.  By  it  is  the  knowledge  of  sin.  By  it  the  Spirit 
shows  men  their  need  of  Christ,  and  drives  them  to  Him. 
To  it  Christ  refers  His  people  as  their  rule  and  guide 
for  holy  living.  In  its  right  place  it  is  just  as  important 
as  '^  the  glorious  Gospel." — It  cannot  save  us.  We  can- 
not be  justified  by  it.  But  never,  never  let  us  despise  it. 
It  is  a  symptom  of  an  ignorant  and  unhealthy  state  of 
religion,  when  the  law  is  lightly  esteemed.  The  true 
Christian  "delights  in  the  law  of  God."    (Rom.  vii.  22.) 

In  the  last  place,  let  us  heioare  of  supposing  that  the 
Gospel  has  lowered  the  standard  of  personal  holiness,  and 


m 

that  the  Christian  is  not  intended  to  be  as  strict  and 
particular  about  his  daily  life  as  the  Jew.  This  is  an 
immense  mistake,  but  one  that  is  unhappily  very  common. 
So  far  from  this  being  the  case,  the  sanctification  of  the 
New  Testament  saint  ought  to  exceed  that  of  him  who 
has  nothing  but  the  Old  Testament  for  his  guide.  The 
more  light  we  have,  the  more  we  ought  to  love  God. 
The  more  clearly  we  see  our  own  complete  and  full 
forgiveness  in  Christ,  the  more  heartily  ought  we  to  work 
for  His  glory.  We  know  what  it  cost  to  redeem  us  far 
better  than  the  Old  Testament  saints  did.  We  have 
read  what  happened  in  Gethsemane  and  on  Calvary,  and 
they  only  saw  it  dimly  and  indistinctly  as  a  thing  yet  to 
come.  May  we  never  forget  our  obligations  !  The 
Christian  who  is  content  with  a  low  standard  of  personal 
holiness  has  got  much  to  learn. 


MATTHEW  V.  21—37. 


21  Ye  have  heard  that  it  was  said 
by  them  of  old  time,  Thou  shalt  not 
kin ;  and  whosoever  shall  kill  shall 
be  in  dancfer  of  the  judgment : 

22  But  I  say  uuto  you,  That  whoso- 
evei*  is  angry  with  his  brother  with- 
out a  cause  shall  be  in  danger  of  the 
judgment:  and  whosoever  shall  say 
to  his  brother,  Eaca,  shall  be  in  dan- 
ger of  the  council :  but  whosoever 
shall  say,  Thou  fool,  shall  be  in  dan- 
ger of  hell  Are. 

23  Therefore  if  thou  bring  thy  gift 
to  the  altar,  and  there  rememberest 
that  thy  brother  hath  ought  against 
thee  ; 

24  Leave  there  thy  gift  before  the 
altar,  and  go  thy  way ;  first  be  recon- 
ciled to  thy  brother,  and  then  come 
and  offer  thy  gift. 

25  Agree  with  thine  adversary 
quickly,  whiles  thou  art  in  the  way 
with  him ;  lest  at  any  time  the  adver- 


sary deliver  thee  to  the  judge,  and 
the  judge  deliver  thee  to  the  officer, 
and  thou  be  cast  into  prison. 

26  Verily  I  say  unto  thee.  Thou 
fthalt  by  no  means  come  out  thence, 
till  thou  hast  paid  the  uttermost 
farthing. 

27  Ye  have  heard  that  it  was  said 
by  them  of  old  time,  Thou  shalt  not 
commit  adultery : 

28  But  I  say  unto  you.  That  who- 
soever looketh  on  a  v/oman  to  lust 
after  her,  hath  committed  adultery 
with  her  already  in  his  heart. 

29  And  if  thy  right  eye  oftend  thee, 
pluck  it  out,  and  cast  it  from  thee : 
for  it  is  profitable  for  thee  that  one  of 
thy  members  should  perish,  and  not 
that  thy  whole  body  should  be  cast 
into  hell. 

30  And  if  thy  right  hand  offend 
thee,  cut  it  off,  and  cast  it  from  thee ; 
for  it  is  profitable  for  thee  that  one  of 


40  EXPOSITORY    THOUGHTS. 


thy  members  should  perish,  and  not 
that  thy  -whole  body  should  be  cast 
into  hell. 

31  It  hath  been  said,  Wliosoever 
shall  put  away  his  wif3,  let  him  give 
her  a  writing  of  divorcement: 

32  Bat  I  say  unto  yon,  Tliut  whoso- 


shalt  not  forswear  thyself,  but  shalt 
perform  unto  the  Lord  thine  oaths ; 

34  But  I  say  unto  yon,  Swear  not 
at  all ;  neither  by  heaven  ;  for  it  is 
God's  throne : 

35  Nor  by  the  earth  ;  for  it  is  his 
footstool :  neither  by  Jeru^^alem ;  for 


ever  shall  put  away  his  wife,  saving  I  it  is  the  city  of  the  great  King 


for  the  cause  of  fornication,  causeth 
her  to  commit  adaltcry;  and  whoso- 
ever shall  marry  her  that  is  divorced 
committeth  adultery. 

33  Again,  ye  have  heard  that  it  hath 
been  said  by  them  of  old  time,  Thou 


36  Neither  shalt  thou  swear  by  thy 
head,  bec:lu^ie  thou  canst  not  make 
one  hair  white  or  black. 

37  But  let  your  communication  be, 
Yea,  yea  J  Nay,  nay:  for  whatsoever 
is  more  t!,au  these  "cometh  of  evil. 


These  verses  deserve  the  closest  attention  of  all  readers 
of  the  Bible.  A  right  understanding  of  the  doctrines 
they  contain  lies  at  the  very  root  of  Christianity.  The 
Lord  Jesiis  here  explains  more  fully  the  meaning  of  His 
words,  "  I  came  not  to  destroy  the  law,  but  to  fulfil/' 
He  teaches  us  that  His  Gospel  magnifies  the  law,  and 
exalts  its  authority.  He  shows  us  that  the  law,  as 
expounded  by  Him,  w^as  a  far  more  spiritual  and  heart- 
searching  rule  than  most  of  the  Jews  supposed.  And 
He  proves  this  by  selecting  three  commandments  out  of 
the  ten  as  examples  of  what  He  means. 

He  expounds  the  sixth  commandment.  Many  thought 
that  they  kept  this  part  of  God's  law,  so  long  as  they  did 
not  commit  actual  murder.  The  Lord  Jesus  shows,  that 
its  requirements  go  much  further  than  this.  It  con- 
demns all  angry  and  passionate  language,  and  especially 
when  used  without  a  cause.  Let  us  mark  this  well. 
We  may  be  perfectly  innocent  of  taking  life  away,  and 
yet  be  guilty  of  breaking  the  sixth  commandment. 

He  expounds  the  seventh  commandment.  Many  sup- 
posed that  they  kept  this  part  of  God's  law,  if  they  did 
not  actually  commit  adultery.  The  Lord  Jesus  teaches, 
that  we  may  break  it  in  our  thoughts,  hearts,  and  imagi- 


41 

nations,  even  when  our  outward  conduct  is  moral  and 
correct.  The  God  with  whom  we  have  to  do  looks  far 
beyond  actions.  With  him  even  a  glance  of  the  eye 
may  be  a  sin. 

He  expounds  the  third  commandment.  Many  fancied 
that  they  kept  this  part  of  God's  law,  so  long  as  they  did 
not  swear  falsely,  and  performed  their  oaths.  The  Lord 
Jesus  forbids  all  vain  and  light  swearing  altogether.  All 
swearing  by  created  things,  even  when  God's  name  is  not 
brought  forward  ; — all  calling  upon  God  to  witness,  ex- 
cepting on  the  most  solemn  occasions,  is  a  great  sin. 

Now  all  this  is  very  instructive.  It  ought  to  raise  very 
serious  reflections  in  our  minds.  It  calls  us  loudly  to 
use  great  searching  of  heart.     And  what  does  it  teach  ? 

It  teaches  us  the  exceeding  holiness  of  God.  He  is  a 
most  pure  and  perfect  Being,  who  sees  faults  and  imper- 
fections, where  man's  eyes  often  see  none.  He  reads  our 
inward  motives.  He  notes  our  words  and  thoughts,  as 
well  as  our  actions.  '•^  He  requireth  truth  in  the  inward 
parts."  Oh  !  that  men  would  consider  this  part  of 
God's  character  more  than  they  do !  There  would  be  no 
room  for  pride,  and  self-righteousness,  and  carelessness, 
if  they  only  saw  God  "as  He  is." 

It  teaches  us  the  exceeding  ignorance  of  man  in 
spiritual  things.  There  are  thousands  and  ten  thousands 
of  professing  Christians,  it  may  be  feared,  who  know  no 
more  of  the  requirements  of  God's  law  than  the  most 
ignorant  Jews.  They  know  the  letter  of  the  ten  com- 
mandments well  enough.  They  fancy,  like  the  young 
ruler,  "  all  these  have  I  kept  from  my  youth  up."  They 
never  dream  that  it  is  possible  to  break  the  sixth  and 


42  EXPOSITORY    THOUGHTS. 

seventh  commandments,  if  they  do  not  break  them  by 
outward  act  or  deed.  And  so  they  live  on  satisfied  with 
themselves,  and  quite  content  with  their  little  bit  of 
religion.  Ha]3py  indeed  are  they  who  really  understand 
God's  law  ! 

It  teaches  us  our  exceeding  need  of  the  Lord  Jesus 
Christ's  atoning  blood  to  save  us.  What  man  or  woman 
upon  earth  can  ever  stand  before  such  a  God  as  this,  and 
plead  '^  not  guilty  ?"  Who  is  there  that  has  ever  grown 
to  years  of  discretion,  and  not  broken  the  commandments 
thousands  of  times  ?  "  There  is  none  righteous,  no  !  not 
one.'"  Without  a  mighty  Mediator  we  should  every  one 
be  condemned  in  the  judgment.  Ignorance  of  the  real 
meaning  of  the  law  is  one  plain  reason  why  so  many  do 
not  value  the  Gospel,  and  content  themselves  with  a 
little  formal  Christianity.  They  do  not  see  the  strict- 
ness and  holiness  of  God's  Ten  commandments.  If  they 
did,  they  would  never  rest  till  they  were  safe  in  Christ. 

In  the  last  place,  this  passage  teaches  us  the  exceed- 
ing  impoHance  of  avoiding  all  occasions  of  sin.  If  we 
really  desire  to  l^e  holy,  we  must  "  take  heed  to  our  ways, 
that  we  offend  not  in  our  tongues." — We  must  be  ready  to 
make  up  quarrels  and  disagreements,  lest  they  gradually 
lead  on  to  greater  evils.  "  The  beginning  of  strife  is  like 
the  letting  out  of  water." — We  must  labor  to  crucify  our 
flesh  and  mortify  our  members,  to  make  any  sacrifice  and 
endure  any  bodily  inconvenience  rather  than  sin. — We 
must  keep  our  lips  as  it  were  with  a  bridle,  and  exercise 
an  hourly  strictness  over  our  words. — Let  men  call  us 
precise,  if  they  will,  for  so  doing.  Let  them  say,  if  they 
please,  that,  we  are  "  too  particular."     We  need  not  be 


MATTHEW^    CHAP.    V. 


48 


moved.  We  are  merely  doing  as  our  Lord  Jesus  Christ 
bids  us,  and,  if  this  is  the  case,  we  have  no  cause  to  be 
ashamed. 


MATTHEW  V.  38—48. 


38  Ye  have  heard  that  it  hath  been 
said,  An  eye  for  an  eye,  and  a  tooth 
for  a  tooth  : 

_  39  But  I  say  unto  you,  That  ye  re- 
sist not  evil :  but  whosoever  shall 
smite  thee  on  thy  right  cheek,  turn  to 
him  the  other  also. 

40  And  if  any  man  will  sue  thee  at 
the  law,  and  take  away  thy  coat,  let 
him  have  thy  cloak  also. 

41  And  whosoever  shall  compel 
thee  to  go  a  mile,  go  with  him  twain. 

42  Give  to  him  that  asketh  thee, 
and  from  him  that  would  borrow  of 
thee  turn  not  thou  away. 

43  Ye  have  heard  that  it  hath  been 
said,  Thou  shalt  love  thy  neighbor, 
and  hate  thine  enemy. 

44  But  I  say  unto  you,  Love  your 


enemies,  bless  them  that  curse  you, 
do  good  to  them  that  hate  you,  and 
pray  for  them  which  despitefully  use 
you,  and  persecute  you  ; 

45  That  ye  may  be  the  children  of 
vour  Father  which  is  in  heaven  :  for 
he  maketh  his  sun  to  rise  on  the  evil 
and  on  the  good,  and  sendeth  rain  on 
the  just  and  on  the  unjust. 

46  For  if  ye  love  them  which  love 
you,  what  reward  have  ye?  do  not 
even  the  publicans  the  same  ? 

47  And  if  ye  salute  your  brethren 
only,  what  do  ye  more  than  others  ?  do 
not  even  the  publicans  so  ? 

48  Be  ye  therefore  perfect,  even  as 
your  Father  which  is  in  heaven  is 
perfect. 


You  have  here  our  Lord  Jesus  Christ's  rules  for  our  con- 
duct one  towards  another.  He  that  would  know  how  He 
ought  to  feel  and  act  towards  his  fellow  men,  should 
often  study  these  verses.  They  deserve  to  be  written  in 
letters  of  gold.  They  have  extorted  praise  even  from  the 
enemies  of  Christianity.  Let  us  mark  well  what  they 
contain. 

The  Lord  Jesus  forbids  everything  like  an  unforgiving 
and  revengeful  spirit.  A  readiness  to  resent  injuries, — 
a  quickness  in  taking  offence, — a  quarrelsome  and  con- 
tentious disposition, — a  keenness  in  asserting  our  rights, 
— all,  all  are  contrary  to  the  mind  of  Christ.  The 
world  may  see  no  harm  in  these  habits  of  mind.  But 
they  do  not  become  the  character  of  the  Christian. 
Our  Master  says,  "  Resist  not  evil." 


4i  EXPOSITORY   THOUGHTS. 

The  Lord  Jesus  enjoins  on  us  a  spirit  of  universal  love 
and  charity.  We  ought  to  put  away  all  malice.  We 
ought  to  return  good  for  evil,  and  blessing  for  cursing. 
We  ought  to  "love  even  our  enemies." — Moreover  we  are 
not  to  love  in  word  only,  but  in  deed.  We  are  to  deny 
ourselves,  and  take  trouble,  in  order  to  be  kind  and 
courteous.  If  any  man  "  compel  thee  to  go  a  mile,  go 
with  him  twain."  We  are  to  put  up  with  much  and  bear 
much,  rather  than  hurt  another,  or  give  offence.  In  all 
things  we  are  to  be  unselfish.  Our  thought  must  never 
be,  "  how  do  others  behave  to  me  ?"  but  "  what  would 
Christ  have  me  to  do  ?" 

A  standard  of  conduct  like  this  may  seem,  at  first  sight, 
extravagantly  high.  But  we  must  never  content  our- 
selves with  aiming  at  one  lower.  We  must  observe  the 
two  weighty  arguments  by  which  our  Lord  backs  up  this 
part  of  His  instruction.     They  deserve  serious  attention. 

For  one  thing,  if  we  do  not  aim  at  the  spirit  and  tem- 
per which  are  here  recommended,  we  are  not  yet  children 
of  God.  Our  "  Father  in  heaven"  is  kind  to  all.  He 
sends  rain  on  good  and  on  evil  alike.  He  causes  "  His 
sun"  to  shine  on  all  without  distinction. — A  son  should 
be  like  his  father.  But  where  is  our  likeness  to  our 
Father  in  heaven,  if  we  cannot  show  mercy  and  kind- 
ness to  everybody  ?  Where  is  the  evidence  that  w^e  are 
new  creatures,  if  we  lack  charity  ?  It  is  altogether 
wanting.     We  must  yet  be  "  born  again."  (John  iii.  7.) 

For  another  thing,  if  we  do  not  aim  at  the  spirit  and 
temper  here  recommended,  ive  are  manifestly  yet  of  the 
world.  Even  those  who  have  no  religion  can  "  love  those 
who  love  them."     They  can  do  good  and  show  kindness, 


45 

when  their  affection  or  interest  moves  them.  But  a 
Christian  ought  to  he  influenced  hy  higher  principles  than 
these. — Do  we  flinch  from  the  test  ?  Do  we  find  it  im- 
possible to  do  good  to  our  enemies  ?  If  that  be  the  case, 
we  may  be  sure  we  have  yet  to  be  converted.  As  yet  we 
have  not  "  received  the  Spirit  of  God."     (1  Cor.  ii.  12.) 

There  is  much  in  all  this  which  calls  loudly  for  solemn 
reflection.  Ther  are  few  passages  of  Scripture  so  calcu- 
lated to  raise  in  our  minds  humbling  thoughts.  We  have 
here  a  lovely  picture  of  the  Christian  as  he  ought  to  be. 
We  cannot  look  at  it  without  painful  feelings.  We  must 
all  allow  that  it  differs  widely  from  the  Christian  as  he  is. 
Let  us  cefiry  away  from  it  two  general  lessons. 

In  the  first  place,  if  the  spirit  of  these  ten  verses 
were  more  continually  remembered  by  true  believers,  they 
would  recommend  Christianity  to  the  world  far  more  than 
they  do.  We  must  not  allow  ourselves  to  suppose  that 
the  least  words  in  this  passage  are  trifling  and  of  small 
moment.  They  are  not  so.  It  is  attention  to  the  spirit 
of  this  passage  which  makes  our  religion  beautiful.  It 
is  the  neglect  of  the  things  which  it  contains  by  which  our 
religion  is  deformed.  Unfailing  courtesy,  kindness,  tender- 
ness, and  consideration  for  others,  are  some  of  the  greatest 
ornaments  to  the  character  of  the  child  of  God.  The  world 
can  understand  these  things,  if  it  cannot  understand 
doctrine.  There  is  no  religion  in  rudeness,  roughness, 
blunt ness,  and  incivility.  The  perfection  of  practical 
Christianity  consists  in  attending  to  the  little  duties  of 
holiness  as  well  as  to  the  great. 

In  the  second  place,  if  the  spirit  of  these  ten  verses 
had  more  dominion  and  power  in  the  world,  how  m,uch 


m 


EXPOSITORY    THOUGHTS. 


happier  the  world  would  he  than  it  is.  Who  does  not 
know  that  quarrel  lings,  strifes,  selfishness,  and  unkind-, 
ness  cause  half  the  miseries  by  which  mankind  is  visited  ? 
Who  can  fail  to  see  that  nothing  would  so  much  tend  to 
increase  happiness  as  the  spread  of  Christian  love,  such  as 
is  here  recommended  by  our  Lord  ?  Let  us  all  remember 
this.  Those  who  fency  that  true  religion  has  any  ten- 
dency to  make  men  unhappy,  are  greatly  mistaken.  It  is 
the  absence  of  it  that  does  this,  and  not  the  presence. 
True  religion  has  the  directly  contrary  effect.  It  tends 
to  promote  peace,  and  charity,  and  kindness,  and  good- 
will among  men.  The  more  men  are  brought  under  the 
teaching  of  the  Holy  Spirit,  the  more  they  will  love  one 
another,  and  the  more  haj)py  they  will  be. 


MATTHEW  VI.  1-8. 


1  Take  heed  that  ye  do  not  your 
ahns  before  men  to  be  seen  of  them ; 
otherwise  ye  have  no  reward  of  your 
Father  which  is  in  heaven. 

2  Therefore  when  thou  doest  tMne 
alms,  do  not  sound  a  trumpet  before 
thee,  as  the  hypocrites  do  in  the 
synagogues  and  in  the  streets,  that 
they  may  have  glory  of  men.  Verily 
I  say  unto  you,  They  have  their 
reward. 

3  But  when  thou  doest  alms,  let 
not  tby  left  hand  know  what  thy 
right  hand  doeth ; 

4  That  thine  alms  may  be  in  secret : 
and  thy  Father  which  seeth  in  secret 
himself  shall  reward  thee  openly. 

5  And  when  thou  pray  est,"  thou 
Bhalt  not  be  as  the  hypocrites  are  :  for 


they  love  to  pray  standing  in  the 
synagogues  and  in  the  corners  of  the 
sr.reetsi,  that  they  may  be  seen  of  men. 
Verily  I  say  mito  you,  They  have 
their  reward. 

6  But  thou,  when  thou  prayest, 
enter  into  thy  closet,  and  when  thou 
hast  shut  thy  door,  pray  to  thy  Father 
wliich  is  in  secret ;  and  thy  Father 
which  seeth  in  secret  shall  reward 
thee  openly. 

7  But  when  ye  pray,  use,  not  vain 
repetitious,  as  the  heathen  do  :  for 
they  think  that  they  shall  be  heard 
for  their  much  speaking. 

8  Be  not  ye  therefore  like  unto 
them  :  for  your  Father  knoweth  what 
things  ye  have  need  of,  before  ye 
ask  him. 


In  this  part  of  the  sermon  on  the  mount  the  Lord  Jesus 
gives  us  instruction  on  two  subjects.  One  is  that  of 
giving  alms.  The  other  is  that  of  prayer.  Both  were 
subjects  to  which  the  Jews  attached  great  importance. 


MATTHEW,    CHAP.    VI.  4^ 

Both  in  themselves  deserve  the  serious  attention  of  all 
professing  Christians. 

Observe  that  our  Lord  takes  it  for  granted,  that  all  who 
call  themselves  His  disciples  loill  give  alms.  He  assumes 
as  a  matter  of  course,  that  they  will  think  it  a  solemn 
duty  to  give,  according  to  their  means,  to  relieve  the 
wants  of  others.  The  only  point  He  handles  is  the  man- 
ner in  which  the  duty  should  be  done.  This  is  a  weighty 
lesson.  It  condemns  the  selfish  stinginess  of  many  in 
the  matter  of  giving  money.  How  many  are  "  rich  towards 
themselves,''  but  poor  towards  God  !  How  many  never 
give  a  larthing  to  do  good  to  the  bodies  and  souls  of  men  ! 
And  have  such  persons  any  right  to  be  called  Christians, 
in  their  present  state  of  mind  ?  It  may  be  well  doubted. 
A  giving  Saviour  should  have  giving  disciples. 

Observe  again  that  our  Lord  takes  it  for  granted,  that 
all  who  call  themselves  His  disciples  will  pray.  He 
assumes  this  also  as  a  matter  of  course.  He  only  gives 
directions  as  to  the  best  way  of  praying.  This  is  another 
lesson  which  deserves  to  be  continually  remembered.  It 
teaches  plainly  that  prayerless  people  are  not  genuine 
Christians.  It  is  not  enough  to  join  in  the  prayers  of 
the  congregation  on  Sundays,  or  attend  the  prayer  of  a 
family  on  week-days.  There  must  be  private  prayer  also. 
Without  this  we  may  be  outward^  members  of  Christ's 
church,  but  we  are  not  living  members  of  Christ. 

But  w^hat  are  the  rules  laid  down  for  our  guidance 
about  almsgiving  and  praying  ?  They  are  few  and 
simple.     But  they  contain  much  matter  for  thought. 

In  giving,  everything  like  ostentation  is  to  be  abhorred 
and  avoided.     We  are  not  to  give  as  if  we  wished  every- 


iJ  EXPOSITORY   THOUGHTS. 

body  to  see  how  liberal  and  charitable  we  are,  and 
desired  the  praise  of  our  fellow  men.  We  are  to  shun 
everything  like  display.  We  are  to  give  quietly,  and 
make  as  little  noise  as  possible  about  our  charities.  We 
are  to  aim  at  the  spirit  of  the  proverbial  saying,  "Let 
not  thy  left  hand  know  what  thy  right  hand  doeth." 

In  praying,  the  princijoal  object  to  he  sought,  is  to  he 
alone  with  God.  We  should  endeavor  to  find  some 
place  where  no  mortal  eye  sees  us,  and  where  we  can 
pour  out  our  hearts  with  the  feeling  that  no  one  is  look- 
ing at  us  but  God. — This  is  a  rule  which  many  find  it 
very  difiicult  to  follow.  The  poor  man  and  the  servant 
often  find  it  almost  impossible  to  be  really  alone.  But 
it  is  a  rule  which  we  must  all  make  great  efforts  to  obey. 
Necessity,  in  such  cases,  is  often  the  mother  of  inven- 
tion. When  a  person  has  a  real  will  to  find  some  place, 
where  he  can  be  in  secret  with  his  God,  he  will  generally 
find  a  way. 

In  all  our  duties,  whether  giving,  or  praying,  the  great 
thing  to  be  kept  in  mind  is,  that  we  have  to  do  with 
a  heart-searching  and  all-hnowing  God.  Everything 
like  formality,  afi'ectation,  or  mere  bodily  service,  is 
abominable  and  worthless  in  God's  sight.  He  takes  no 
account  of  the  quantity  of  money  w^e  give,  or  the 
quantity  of  words  we  use.  The  one  thing  at  which  His 
all-  seeing  eye  looks  is  the  nature  of  our  motives,  and  the 
state  of  our  hearts.     "  Our  Father  seeth  in  secret." 

May  we  all  remember  these  things.  Here  lies  a  rock, 
on  which  many  are  continually  making  spiritual  ship- 
wreck. They  flatter  themselves  that  afl  must  be  right 
with  their  souls,  if  they  only  perform  a  certain  auiouni 


of  "religious  duties."  They  forget  that  God  does  not 
regard  the  quantity,  but  the  quality  of  our  service. 
His  favor  is  not  to  be  bought,  as  many  seem  to  suppose, 
by  the  formal  repetition  of  a  number  of  words,  or  the 
self-righteous  payment  of  a  sum  of  money  to  a  charitable 
institution.  Where  are  our  hearts  ?  Are  we  doing  all, 
whether  we  give  or  pray,  "  as  to  the  Lord,  and  not  to 
men  ?"  Do  we  realize  the  eye  of  Grod  ?  Do  we  simply 
and  solely  desire  to  please  Him,  who  "  seeth  in  secret," 
and  by  whom  "  actions  are  weighed  ?"  (1  Sam.  ii.  3.) 
Are  we  sincere  ?  These  are  the  sort  of  questions,  with 
which  we  should  daily  ply  our  souls. 


MATTHEW  VI.  9-15. 


9  After  this  manner  therefore  pray 
ye  :  Our  Father  which  art  in  heaven, 
Hallowed  be  thy  name. 

10  Thy  kingdom  come.  Thy  -will 
be  done  in  earth,  as  it  is  in  lieaven. 

11  Give  us  this  day  our  daily  bread. 

12  And  forgive  us  our  debts,  as  we 
forgive  our  debtors. 

13  And  lead  us  not  into  temptation, 


but  deliver  us  from  evil :  For  thine  is 
the  kingdom,  and  the  power,  and  the 
glory,  for  ever.    Amen. 

14  For  if  ye  forgive  men  their 
trespasses,  your  heavenly  Father  will 
also  forgive  you : 

15  But  if  ye  forgive  not  men  their 
trespasses,  neither  will  your  Father 
forgive  your  trespasses. 


These  verses  are  few  in  number,  and  soon  read,  but  they 
are  of  immense  importance.  They  contain  that  wonder- 
ful pattern  of  prayer  with  which  the  Lord  Jesus  has 
supplied  His  people,  commonly  called  "the  Lord's 
Prayer." 

Perhaps  no  part  of  Scripture  is  so  well  known  as  this. 
Its  words  are  familiar,  wherever  Christianity  is  found. 
Thousands,  and  lens  of  thousands,  who  never  saw  a 
Bible,  or  heard  the  pure  Gospel,  aie  acquainted  with 
"  Our  Father,"  and  ^^  Paternoster."   Happy  would  it  be 


■-*.-T"  W 


50  EXPOSITORY    THOUGHTS. 

for  the  world,  if  this  prayer  was  as  well  known  in  the 
spirit,  as  it  is  in  the  letter  ! 

Perhaps  no  part  of  Scripture  is  so  full,  and  so  simple 
at  the  same  time,  as  this.  It  is  the  first  prayer  which 
we  learn  to  offer  up,  when  we  are  little  children.  Here 
is  its  simplicity. — It  contains  the  germ  of  everything 
which  the  most  advanced  saint  can  desire.  Here  is  its 
fulness. — The  more  we  ponder  every  word  it  contains, 
the  more  we  shall  feel,  "  this  prayer  is  of  God." 

The  Lord's  prayer  consists  of  ten  parts  or  sentences. 
There  is  one  declaration  of  the  Being  to  whom  we  pray. 
— There  are  three  prayers  respecting  His  name,  His 
kingdom,  and  His  will. — There  are  four  prayers  respect- 
ing our  daily  wants,  our  sins,  our  weakness,  and  our 
dangers. — There  is  one  profession  of  our  feeling  towards 
others. — There  is  one  concluding  ascription  of  praise. — 
In  aU  these  parts  we  are  taught  to  say  "  we,"  and  "  our." 
We  are  to  remember  others,  as  well  as  ourselves. — On 
each  of  these  parts  a  volume  might  be  written .  We 
must  content  ourselves  at  present  with  taking  up  sentence 
by  sentence,  and  marking  out  the  direction  in  which  each 
sedtence  points. 

The  first  sentence  declares  to  loJiom  toe  are  to  pray  : 
"  Our  Father  which  art  in  heaven."  We  are  not  to  ciy 
to  saints  and  angels,  but  to  the  everlasting  Father,  the 
Father  of  spirits,  the  Lord  of  heaven  and  earth.  We  call 
Him  Father,  in  th-^  lowTst  sense,  as  our  Creator  ;  as  St. 
Paul  told  the  Athenians,  "  in  him  we  live,  and  move,  and 
have  our  being — we  are  also  his  offspring."  (Acts  xvii. 
28.)  We  call  Him  Father  in  the  highest  sense,  as  the 
Father  of  our  Lord  Jesus  Christ,  reconciling  us  to  Him- 


51 

self,  through  the  death  of  His  Son.  (Col.  i.  20-22.)  We 
profess  that  which  the  Old  Testament  saints  only  saw 
dimly,  if  at  all, — we  profess  to  be  His  children  by  faith 
in  Christ,  and  to  have  "  the  Spirit  of  adoption  whereby 
we  cry,  Abba,  Father."  (Rom.  viii.  15.)  This,  we  must 
never  forget,  is  the  sonship  that  we  must  desire,  if  we 
would  be  saved.  Without  faith  in  Christ's  blood,  and 
union  with  Him,  it  is  vain  to  talk  of  trusting  in  the 
Fatherhood  of  God. 

The  second  sentence  is  a petitionrespecting  God'sname: 
"  Hallowed  be  thy  name."  By  the  "  name"  of  God  we 
mean  all  those  attributes  under  which  He  is  revealed  to 
us, — His  power,  wisdom,  holiness,  justice,  mercy,  and 
truth.  By  asking  that  they  may  be  "  hallowed,"  we 
mean  that  they  may  be  made  known  and  glorified.  The 
glory  of  God  is  the  first  thing  that  God's  children  should 
desire.  It  is  the  object  of  one  of  our  Lord's  own 
prayers  :  "  Father,  glorify  thy  name."  (John  xii.  28.) 
It  is  the  purpose  for  which  the  world  was  created. 
It  is  the  end  for  which  the  saints  are  called  and  con- 
verted. It  is  the  chief  thing  we  should  seek,  that 
"  God  in  all  things  may  be  glorified."  (1  Peter  iv.  11.) 

The  third  sentence  is  a  petition  concerning  God's  king- 
dom :  "  thy  kingdom  come."  By  His  kingdom  we  mean 
first,  the  kingdom  of  grace  which  God  sets  up  and  main- 
tains in  the  hearts  of  all  living  members  of  Christ,  by 
His  Spirit  and  word.  But  we  mean  chiefly,  the  kingdom 
of  glory  which  shall  one  day  be  set  up,  when  Jesus  shall 
come  the  second  time,  and  "all  men  shall  know  Him 
from  the  least  to  the  greatest."  This  is  the  time  when 
sin,  and  sorrow,  and  Satan  shall  be  cast  out  of  the 


52  EXrOSITORY    THOUGHTS. 

world.  It  is  the  time  when  the  Jews  shall  be  converted, 
and  the  fulness  of  the  Gentiles  shall  come  in,  (Rom.  xi. 
25,)  and  a  time  that  is  above  all  things  to  be  desired. 
It  therefore  fills  a  foremost  place  in  the  Lord's  prayer. 
We  ask  that  which  is  expressed  in  the  words  of  the 
Burial  service,  "  that  it  may  please  thee  to  hasten  thy 
kingdom." 

The  fourth  sentence  is  a  petition  concerning  God's 
will:  "thy  will  be  done  in  earth  as  it  is  in  heaven." 
We  here  pray  that  God's  laws  may  be  obeyed  by  men  as 
perfectly,  readily,  and  unceasingly,  as  they  are  by  angels 
in  heaven.  We  ask  that  those  who  now  obey  not  His 
laws,  may  be  taught  to  obey  them,  and  that  those  who 
do  obey  them,  may  obey  them  better.  Our  truest  hap- 
piness is  perfect  submission  to  God's  will,  and  it  is  the 
highest  charity  to  pray  that  all  mankind  may  know  it, 
obey  it,  and  submit  to  it. 

The  fifth  sentence  is  a  petition  respecting  our  own  daily 
wants:  "  give  us  this  day  our  daily  bread."  We  are 
here  taught  to  acknowledge  our  entire  dependence  on 
God,  for  the  supply  of  our  daily  necessities.  As  Israel 
required  daily  manna,  so  we  require  daily  "  bread."  We 
confess  that  we  are  poor,  weak,  wanting  creatures,  and 
beseech  Him  who  is  our  Maker  to  take  care  of  us.  We 
ask  for  "  bread,"  as  the  simplest  of  our  wants,  and  in 
that  word  we  include  all  that  our  bodies  require. 

The  sixth  sentence  is  a  petition  respecting  our  sins  : 
"  Forgive  us  our  debts."  We  confess  that  we  are  sin- 
ners, and  need  daily  grants  of  pardon  and  forgiveness. 
This  is  a  part  of  the  Lord's  prayer  which  deserves 
especially  to  be  remembered.    It  condemns  all  self* 


MATTHEW,    CB-^P.    VI.  5'3 

righteousness  and  self-justifying.  We  are  instructed 
here  to  keep  up  a  continual  habit  of  confession  at  the 
throne  of  grace,  and  a  continual  habit  of  seeking  mercy 
and  remission.  Let  this  never  be  forgotten.  We  need 
daily  to  "  wash  our  feet."  (John  xiii.  10.) 

The  seventh  sentence  is  a  profession  respecting  our 
oivn  feelings  toivards  others :  we  ask  our  Father  to 
"  forgive  us  our  debts,  as  we  forgive  our  debtors."  This 
is  the  only  profession  in  the  whole  prayer,  and  the  only 
part  on  which  our  Lord  comments  and  dwells,  when  He 
has  concluded  the  prayer.  The  plain  object  of  it  is,  to 
remind  us  that  we  must  not  expect  our  prayers  for  for- 
giveness to  be  heard,  if  we  pray  with  malice  and  spite  in 
our  hearts  towards  others.  To  pray  in  such  a  frame  of 
mind  is  mere  formality  and  hypocrisy.  It  is  even  worse 
than  hypocrisy.  It  is  as  much  as  saying,  "  Do  not 
forgive  me  at  all."  Our  prayer  is  nothing  without 
•charity.  We  must  not  expect  to  be  forgiven,  if  wo 
cannot  forgive. 

The  eighth  sentence  is  a  petition  respecting  our  weak- 
ness :  "  lead  us  not  into  temptation."  It  teaches  us  that 
we  are  liable,  at  all  times,  to  be  led  astray,  and  fall. 
It  instructs  us  to  confess  our  infirmity,  and  beseech  God 
to  hold  us  up,  and  not  allow  us  to  run  into  sin.  We 
ask  Him,  who  orders  all  things  in  heaven  and  earth,  to 
restrain  us  from  going  into  that  which  would  injure  our 
souls,  and  never  to  suffer  us  to  be  tempted  above  that 
which  we  are  able  to  bear.  (1  Cor.  x.  13.) 

The  ninth  sentence  is  a  petition  respecting  oui^  dan- 
gers :  ^'  deliver  us  from  evil."  We  are  here  taught  to 
ask  God  to  deliver  us  from  the  evil  that  is  in  the  world, 


64  EXPOSITORY    THOUGHTS. 

the  evil  that  is  within  our  own  hearts,  and  not  least  from 
that  evil  one,  the  devil.  We  confess  that,  so  long  as  we 
are  in  the  body,  we  are  constantly  seeing,  hearing,  and 
feeling  the  presence  of  evil.  It  is  about  us,  and  within 
us,  and  around  us  on  every  side.  And  we  entreat  Him, 
who  alone  can  preserve  us,  to  be  continually  delivering 
us  from  its  power.  (John  xvii.  15.) 

The  last  sentence  is  an  ascription  of  loraise  :  "  thine 
is  the  kingdom,  the  power,  and  the  glory."  We  declare 
in  these  words  our  belief,  that  the  kingdoms  of  this  world 
are  the  rightful  property  of  our  Father, — that  to  Him 
alone  belongs  all  "  power,'' — and  that  He  alone  deserves 
to  receive  all  "  glory."  And  we  conclude  by  offering  to 
Him  the  profession  of  our  hearts,  that  we  give  Him  all 
honor  and  praise,  and  rejoice  that  He  is  King  of  kings, 
and  Lord  of  lords. 

And  now  let  us  all  examine  ourselves,  and  see  whether 
we  really  desire  to  have  the  things  which  we  are  taught 
to  ask  for  in  the  Lord's  Prayer.  Thousands,  it  may  be 
feared,  repeat  these  words  daily  as  a  form,  but  never 
consider  what  they  are  saying.  They  care  nothing  for 
the  "  glory,"  the  "  kingdom,"  or  the  "  wHl"  of  God. 
They  have  no  sense  of  dependence,  sinfulness,  weakness, 
or  danger.  They  have  no  love  or  charity  towards  their 
enemies.  And  yet  they  repeat  the  Lord's  Prayer  ! 
These  things  ought  not  to  be  so.  May  we  resolve  that, 
by  God's  help,  our  hearts  shall  go  together  with  our  lips  1 
Happy  is  he  who  can  really  call  God  his  Father  through 
Jesus  Christ  his  Saviour,  and  can  therefore  say  a  heart- 
felt ''  Amen"  to  all  that  the  Lord's  Prayer  contains. 


MATTHEW,  CHAP.  VI. 


65 


MATTHEW  VI.  16—24. 


16  Moreover  -when  ye  fast,  be  not, 
-as  the  hypocrites,  of  a  sad  counte- 
nance :  for  they  disfigure  their  faces, 
that  they  may  appear  unto  men  to 
fast.  Verily  I  say  unto  you,  They 
have  their  reward. 

17  But  thou,  when  thou  f^xstest, 
anoint  thine  head,  and  wash  thy  iace ; 

18  That  thou  appear  not  unto  men 
to  fast,  but  unto  thy  Father  which  is 
in  secret :  and  thy  Father,  which  seeth 
in  secret,  shall  reward  tliee  openly. 

19  Lay  not  up  for  yourselves  treo.- 
'eures  upon  earth,  where  moth  and 

rust  dotli  corrupt,  and  where  thieves 
break  through  and  steal : 

20  But  lay  up  for  yourselves  trea- 
sures in  heaven,  where  neither  moth 


nor  rust  doth  corrupt,  and  where 
thieves  do  not  break  through  nor 
steal : 

21  For  where  your  treasure  is, 
there  will  your  heart  be  also. 

22  The '  light  of  the  body  is  the 
eye :  if  therefore  thine  eye  be  single, 
thy  whole  body  shall  be  full  of  light. 

23  But  if  tiiine  eye  be  evil,  thy 
whole  body  shall  be  full  of  darkness. 
If  therefore  the  light  that  is  in  thee 
be  darkness,  how  great  is  that  dark- 
ness ! 

24  No  man  can  serve  two  masters ; 
for  either  he  will  hate  the  one,  and 
love  the  other,  or  else  he  will  hold  to 
the  one,  and  despise  the  other.  Yo 
cannot  serve  God  and  mammon. 


There  are  three  subjects  brought  before  us  in  this  i)art 
of  our  Lord's  sermon  on  the  mount.  These  three  are 
fasting,  worldliness,  and  singleness  of  purpose  in  religion. 
Fasting,  or  occasional  abstinence  from  food,  in  order  to 
bring  the  body  into  subjection  to  the  spirit,  is  a  practice 
frequently  mentioned  in  the  Bible,  and  generally  in  con- 
nection with  prayer,  David  fasted,  when  his  child  was 
eick.  Daniel  fasted,  when  he  sought  special  light  from 
God.  Paul  and  Barnabas  fasted,  when  they  appointed 
elders.  Esther  fasted,  before  going  in  to  Ahasuerus. — It 
is  a  subject  about  which  we  find  no  direct  command  in 
the  New  Testament.  It  seems  to  be  left  to  every  one's 
discretion,  whether  he  will  fast  or  not. — There  is  great 
wisdom  in  this.  Many  a  poor  man  never  has  enough  to 
eat,  and  it  would  be  an  insult  to  tell  him  to  fast.  Many 
a  sickly  person  can  hardly  be  kept  well  with  the  closest 
attention  to  diet,  and  could  not  fast  without  bringing  on 
illness. — It  is  a  matter  in  which  every  one  must  be  per- 
suaded in  his  own  mind,  and  not  be  hasty  to  condemn 


56  EXPOSITORY   THOUGHTS. 

others,  who  do  not  agree  with  him. — One  thing  only  must 
never  be  forgotten.  Those  who  fast  should  do  it  quietly, 
secretly,  and  without  ostentation.  Let  them  not  "  appear 
to  men"  to  fast.     Let  them  not  fast  to  man,  but  to  God. 

Worldliness  is  one  of  the  greatest  dangers  that  beset 
man's  soul.  It  is  no  wonder  that  we  find  our  Lord 
speaking  strongly  about  it.  It  is  an  insidious,  specious, 
plausible  enemy.  It  seems  so  innocent  to  pay  close 
attention  to  our  business  !  It  seems  so  harmless  to  seek 
our  happiness  in  this  world,  so  long  as  we  keep  clear  of 
open  sins  !  Yet  here  is  a  rock  on  which  many  make 
shipwreck  to  all  eternity.  They  "  lay  up  treasure  on 
earth,"  and  forget  to  "  lay  up  treasure  in  heaven."  May 
we  all  remember  this  !  Where  are  our  hearts  ?  What 
do  we  love  best  ?  Are  our  chiefest  affections  on  things 
in  earth,  or  things  in  heaven  ?  Life  or  death  depends 
on  the  answer  we  can  give  to  these  questions.  If  our 
treasure  is  earthly,  our  hearts  will  be  earthly  also. 
"  Where  your  treasure  is,  there  will  your  heart  be." 

Singleness  of  purpose  is  one  great  secret  of  spiritual 
prosperity.  If  our  eyes  do  not  see  distinctly,  we  cannot 
walk  without  stumbling  and  falling.  If  we  attempt  to 
work  for  two  different  masters,  we  are  sure  to  give  satis- 
faction to  neither.  It  is  just  the  same  with  respect  to 
our  souls.  We  cannot  serve  Christ  and  the  world  at  the 
same  time.  It  is  vain  to  attempt  it.  The  thing  cannot 
be  done.  The  ark  and  Dagon  will  never  stand  together. 
God  must  be  king  over  our  hearts.  His  law.  His  will, 
His  precepts  must  receive  our  first  attention.  Then, 
and  not  till  then,  everything  in  our  inward  man  will  fall 
into  its  right  place.     Unless  our  hearts  are  so  ordered. 


m 

everything  will  be  in  confusion.    "  Thy  whole  body  shall 
be  full  of  darkness." 

Let  us  learn  from  our  Lord's  instruction  about  fasting, 
the  great  importance  of  cheerfulness  in  our  religion.  Those 
words,  "  anoint  thy  head,  and  wash  thy  face/'  are  full 
of  deep  meaning.  They  should  teach  us  to  aim  at  letting 
men  see,  that  we  find  Christianity  makes  us  happy.  Never 
let  us  forget  that  there  is  no  religion  in  looking  melan- 
choly and  gloomy.  Are  we  dissatisfied  with  Christ's 
wages,  and  Christ's  service  ?  Surely  not  I  Then  let 
us  not  look  as  if  we  were. 
r  Let  us  learn  from  our  Lord's  caution  about  worldliness 
'  what  immense  need  we  all  have  to  loatch  and  pray  against 
an  earthly  spirit.  What  are  the  vast  majority  of  profess- 
ing Christians  round  us  doing  ?  They  are  "  laying  up 
treasure  on  earth."  There  can  be  no  mistake  about  it. 
Their  tastes,  their  ways,  their  habits  tell  a  fearful  tale. 
They  are  not  "  laying  up  treasure  in  heaven."  Oh  !  let 
us  all  beware  that  we  do  not  sink  into  hell  by  paying 
excessive  attention  to  lawful  things.  Open  transgression 
of  God's  law  slays  its  thousands,  but  worldliness  its  tens 
of  thousands. 

Let  us  learn  from  our  Lord's  words  about  the  "  single 
eye,"  the  true  secret  of  the  failures,  which  so  many  Chris- 
tians seem  to  make  in  their  religion.  There  are  failures 
in  all  quarters.  There  are  thousands  in  our  churches 
uncomfortable,  ill  at  ease,  and  dissatisfied  with  themselves, 
and  they  hardly  know  why.  The  reason  is  revealed  here. 
They  are  trying  to  keep  in  with  both  sides.  They  are 
endeavoring  to  please  God  and  please  man,  to  serve 
Christ  and  serve  the  world  at  the  same  time.     Let  us 

3* 


68 


EXPOSITORY    THOUGHTS. 


not  commit  this  mistake.  Let  us  be  decided,  thorough- 
going, uncompromising  followers  of  Christ.  Let  our 
motto  be  that  of  Paul,  "  One  thing  I  do."  (Phil.  iii.  13.) 
Then  we  shall  be  happy  Christians.  We  shall  feel  the 
Bun  shining  on  our  faces.  Heart,  head,  and  conscience 
will  all  be  full  of  light.  Decision  is  the  secret  of  happi- 
ness in  religion.  Be  decided  for  Christ,  and  "  thy  whole 
body  shall  be  full  of  light.'' 


MATTHEW  VI.  25-34. 


25  Therefore  I  say  unto  you,  take 
no  thought  for  your  life,  what  ye  shall 
eat,  or  what  ye  shall  drink  ;  nor  yet 
for  your  body,  what  ye  shall  put  on. 
Is  not  the  liic  more  than  meat,  and 
the  body  than  raiment? 

26  Behold  the  fowls  of  the  air :  for 
they  sow  not,  neither  do  they  reap, 
nor  gather  into  barns  ;  yet  your  heav- 
enly Father  feedeth  them.  Are  ye  not 
much  better  than  they  ? 

27  Which  of  you  by  taking  thought 
can  add  one  cubit  unto  his  stature  i 

28  And  why  take  ye  thought  for 
raiment?  Consider  the  lilies  of  the 
field,  how  they  grow;  they  toil  not, 
neither  do  they  spin : 

29  And  yet  I  say  unto  you,  That 
even  Solomon  in  all  his  glory  was  not 
arrayed  like  one  of  these. 

80  Wherefore,  if  God  so  clothe  the 


grass  of  the  field,  which  to  day  is, 
and  to  morrow  is  cast  into  the  oven, 
shall  he  not  much  more  clothe  you, 
0  ye  of  little  faith? 

31  Therefore  take  no  thouglit,  say- 
ing. What  shall  we  eat?  or,  What 
shall  we  drink  ?  or.  Wherewithal  shall 
vve  be  clothed  ? 

32  (For  after  all  these  things  do 
the  Gentiles  seek:)  for  your  heavenlip- 
Father  knoweth  that  ye  have  need  of 
all  these  things. 

33  But  seek  ye  first  the  kingdom  of 
God,  and  his  righteousness  ;  and  all 
these  things  shall  be  ad  Jed  unto  you. 

34  Take  therefore  no  thought  for 
the  morrow:  for  the  ntorrow  shall 
take  thought  for  the  things  of  itself. 
Snfiicient  unto  the  day  is  the  evil 
thereof. 


These  verses  are  a  s  triking  example  of  the  combined 
wisdom  and  compassion  of  our  Lord  Jesus  Christ's  teach- 
ing. He  knows  the  heart  of  a  man.  He  knows  that 
we  are  all  ready  to  turn  off  warnings  against  worldliness, 
by  the  argument  that  we  cannot  help  being  anxious 
about  the  things  of  this  life.  "  Have  we  not  our  families 
to  provide  for  ?  Must  not  our  bodily  wants  be  supplied  ? 
How  ca,n  we  possibly  get  through  life,  if  we  think  first 


MATTHEW,    CHAP.    VI,  jj^ 

of  our  souls  ?"    The  Lord  Jesus  foresaw  such  thoughts, 
and  furnished  an  answer. 

He  forbids  us  to  keep  up  an  anxious  spirit  about  the 
things  of  this  world.  Four  times  over  He  says,  ^'  take 
no  thought."  About  life, — about  food, — about  clothing, 
— about  the  morrow,  ^'  take  no  thought."  Be  not  over- 
carefal.  Be  not  over-anxious.  Prudent  provision  for 
the  future  is  right.  Wearing,  corroding,  self- tormenting 
anxiety  is  wrong. 

He  reminds  us  of  tJie  providential  care  that  God  con- 
tinually takes  of  everything  that  He  has  created.  Has  He 
given  us  "  life  ?''  Then  He  will  suerly  not  let  us  want 
anything  necessary  for  its  maintenance.  Has  He  given 
us  a  "  body  ?"  Then  He  will  surely  not  let  us  die  for  want 
of  clothing.  He  that  calls  us  into  being,  will  doubtless 
find  meat  to  feed  us. 

? ,  He  poin  ts  ou t  the  uselessness  of  over-anxiety.  Our  life 
is  entirely  in  God's  hand.  All  the  care  in  the  world  will 
not  make  us  continue  a  minute  beyond  the  time  which 
God  has  appointed.   We  shall  not  die  till  our  work  is  done. 

He  sends  us  to  the  birds  of  the  air  for  instruction. 
They  make  no  provision  for  the  future.  "  They  sow  not, 
neither  do  they  reap." — They  lay  up  no  stores  against 
time  yet  to  come.  They  do  not  "  gather  into  barns." 
They  literally  live  from  day  to  day  on  what  they  can  pick 
up,  by  using  the  instinct  God  has  put  in  them.  They 
ought  to  teach  us  that  no  man  doing  his  duty  in  the 
station  to  which  God  has  called  him,  shall  ever  be 
allowed  to  come  to  poverty. 

He  bids  us  to  observe  the  flowers  of  the  field.  Year  after 
year  they  are  decked  with  the  gayest  colors,  without  the 


60  EXPOSITORY   THOUGHTS. 

Blightest  labor  or  exertion  on  their  part.  "  They  toil 
not,  neither  do  they  spin."  God,  by  His  almighty  power, 
clothes  them  with  beauty  every  season.  The  same  God 
is  the  Father  of  all  believers.  Why  should  they  doubt 
that  He  is  able  to  provide  them  with  raiment,  as  well 
as  the  lilies  "  of  the  field  .?"  He  who  takes  thought  for 
perishable  flowers,  will  surely  not  neglect  the  bodies  in 
which  dwell  immortal  souls. 

He  suggests  to  us,  that  over-carefulness  about  the 
things  of  this  world  is  most  umoorthy  of  a  Christian, 
One  great  feature  of  heathenism  is  living  for  the  present. 
Let  the  heathen,  if  he  will,  be  anxious.  He  knows 
nothing  of  a  Father  in  heaven.  But  let  the  Christian, 
who  has  clearer  light  and  knowledge,  give  proof  of  it 
by  his  faith  and  contentment.  When  bereaved  of  those 
whom  we  love,  we  are  not  to  "sorrow  as  those  who  have 
no  hope."  When  tried  by  anxieties  about  this  life,  we 
are  not  to  be  over-careful,  as  if  we  had  no  God,  and  no 
Christ. 

He  offers  us  a  gracious  promise,  iis  a  remedy  against  an 
anxiqus  spirit.  He  assures  us  that  if  we  "  seek  first"  and 
foremost  to  have  a  place  in  the  kingdom  of  grace  and 
glory,  everything  that  we  really  want  in  this  world  shall 
be  given  to  us.  It  shall  be  "  added,"  over  and  abovo  our 
heavenly  inheritance.  "  All  things  shall  work  together  for 
good  to  them  that  love  God."  '^  No  good  thing  will  He 
withhold  from  them  that  walk  uprightly."  (Rom.  viii.  28. 
Psalm  Ixxxiv.  11.) 

Last  of  all.  He  seals  up  all  His  instruction  on  this 
subject,  by  laying  down  one  of  the  wisest  maxims.  "  The 
morrow   shall  take   thought  for  the   things  of  itself. 


MATTHEW,    CHAP.    VII. 


hi 


Sufficient  to  the  day  is  the  evil  thereof/'  We  are  not  to 
carry  cares  before  they  come.  We  are  to  attend  to 
to-day's  business,  and  leave  to-morrow's  anxieties  till 
to-morrow  dawns.  We  may  die  before  to-morrow.  We 
know  not  what  may  happen  on  the  morrow.  This  ouly 
we  may  be  assured  of,  that  if  to-morrow  brings  a  cross, 
He  who  sends  it,  can  and  will  send  grace  to  bear  it. 

In  all  this  jjassage  there  is  a  treasury  of  golden  lessons. 
Let  us  seek  to  use  them  in  our  daily  life.  Let  us  not 
only  read  them,  but  turn  them  to  practical  account.  Let 
us  watch  and  pray  against  an  anxious  and  over-careful 
spirit.  It  deeply  concerns  our  happiness.  Half  our 
miseries  are  caused  by  fancying  things  that  we  think  are 
coming  upon  us.  Half  the  things  that  we  expect  to  come 
upon  us,  never  come  at  all.  Where  is  our  faith  ? 
Where  is  our  confidence  in  our  Saviour's  words  ?  We 
may  well  take  shame  to  ourselves,  when  we  read  these 
verses,  and  then  look  into  our  hearts.  But  this  we  may 
be  sure  of,  that  David's  words  are  true,  "  I  have  been 
young,  and  now  am  old,  yet  never  saw  I  the  righteous 
forsaken,  nor  his  seed  begging  their  bread."  (Psalm 
xxxvii.  25.) 


MATTHEW  VII.  1-11. 


1  Judge  not,  that  ye  be  not  judged. 

2  For  -with  what  judgment  ye 
judge,  yo  shall  be  judged :  and  with 
what  measure  ye  mete,  it  shall  be 
measured  to  you  again. 

3  And  why  beholdest  thou  the  mote 
that  is  in  thy  brother's  eye,  but  con- 
siderest  not  the  beam  that  is  in  thine 
own  eye  ? 

4  Or  how  wilt  thou  say  to  thy  bro- 
ther, Let  me  pull  out  the  mote  out  of 
thine  eye ;  and,  behold,  a  beam  is  in 
thine  own  eye?  "'"■    ^'  ' 


5  Thou  hypocrite,  first  cast  out  the 
beam  out  of  thine  own  eye  ;  and  then 
shalt  thou  see  clearly  to  cast  out  the 
mote  out  of  thy  brotiier's  eye. 

6  Give  not  that  which  is  holy  unto 
the  dogs,  neither  cast  ye  your  pearls 
before  swine,  lest  they  trample  them 
under  their  feet,  and  "turn  again  and 
rend  you. 

7  Ask,  and  it  shall  be  given  you ; 
seek,  and  ye  shall  find ;  knock,  and  it 
shall  be  opened  unto  ;,'ou : 


EXPOSITORY    THOUGHTS. 


8  For  every  one  that  asketli  receiv- 
eth ;  and  he  that  seeketh  findeth  ; 
and  to  hina  that  kuocketh  it  shall  be 
opened. 

9  Or  what  man  is  there  of  you, 
whom  if  his  son  ask  bread,  will  he 
give  him  a  stone  ? 


10  Or  if  he  ask  a  fish,  will  he  give 
him  a  serpent  ? 

11  if  ye  then,  beinf;^  evil,  know  how 
to  give  good  gifts  unto  your  children, 
how  much  more  shall  your  Father 
which  is  in  heaven  give  good  things 
to  them  that  ask  him  ? 


The  first  portion  of  these  verses  is  one  of  those  passages 
of  Scripture,  which  we  must  be  careful  not  to  strain 
beyond  its  proper  meaning.  It  is  frequently  abused  and 
misapplied,  by  the  enemies  of  true  religion.  It  is  possi- 
ble to  press  the  words  of  the  Bible  so  far  that  they  yield 
not  medicine,  but  poison. 

Our  Lord  does  not  mean  that  it  is  wrong,  under  any 
circumstances,  to  pass  an  unfavorable  judgment  on  the 
conduct  and  opinions  of  others.  We  ought  to  have 
decided  opinions.  We  are  to  "  prove  all  things."  We  are 
to  "  try  the  spirits." — Nor  yet  does  He  mean  that  it  is 
wrong  to  reprove  the  sins  and  faults  of  others,  until  we 
are  perfect  and  faultless  ourselves.  Such  an  interpreta- 
tion would  contradict  other  parts  of  Scripture.  It  would 
make  it  impossible  to  condemn  error  and  false  doctrine. 
It  would  debar  any  one  from  attempting  the  office  of  a 
minister  or  a  judge.  The  earth  would  be  '•  given  into  the 
hands  of  the  wicked."  (John  ix.  24.)  Heresy  would 
flourish.     Wrong-doing  would  abound. 

What  our  Lord  means  to  condemn  is  a  censorious  and 
fault-finding  spirit,  A  readiness  to  blame  others  for 
trifling  oftences,  or  matters  of  indifference — a  habit  of 
passing  rash  and  hasty  judgments — a  disposition  to 
magnify  the  errors  and  infirmities  of  our  neighbors, 
and  make  the  worst  of  them — this  is  what  our  Lord 
forbids.     It  was  common  among  the  Pharisees.     It  has 


68 

always  been  common  from  their  day  down  to  the  present 
time.  We  must  all  watch  against  it.  We  should 
"  believe  all  things,"  and  "  hope  all  things  "  about  others, 
and  be  very  slow  to  find  fault.  This  is  Christian  charity. 
(1  Cor.  xiii.  7.) 

The  second  lesson  contained  in  this  passage,  is  the  im- 
portance of  exercising  discretion  as  to  the  person  with 
whom  lue  speak  on  the  subject  of  religion.  Everything  is 
beautiful  in  its  place  and  season.  Our  zeal  is  to  be  tem- 
pered by  a  prudent  consideration  of  times,  places,  and  per- 
sons. "Eeprove  not  a  scorner,"  says  Solomon,  "lest  he 
hate  thee."  (Prov.  ix.  8.)  It  is  not  everybody  to  whom  it 
is  wise  to  open  our  minds  on  spiritual  matters.  There 
are  many,  who  from  violent  tempers,  or  openly  profligate 
habits,  are  utterly  incapable  of  valuing  the  things  of  the 
Gospel.  They  will  even  fly  into  a  passion,  and  run  into 
greater  excesses  of  sin,  if  you  try  to  do  good  to  their  souls. 
To  name  the  name  of  Christ  to  such  people,  is  truly  to 
"cast  pearls  before  swine."  It  does  them  not  good 
but  harm.  It  rouses  all  their  corruption,  and  makes 
them  angry.  In  short,  they  are  like  the  Jews  at  Corinth, 
(Acts  xviii.  6,)  or  like  Nabal,  of  whom  it  is  written,  that 
he  was  "  such  a  son  of  Belial,  that  a  man  could  not 
speak  unto  him."     (1  Sam.  xxv.  17.) 

This  is  a  lesson  which  it  is  peculiarly  difficult  to  use 
in  the  proper  way.  The  right  application  of  it  needs 
great  wisdom.  We  are  most  of  us  far  more  likely  to  err 
on  the  side  of  over-caution  than  of  over-zeal.  We  are 
generally  far  more  disposed  to  remember  the  "  time  to  be 
silent,"  than  "  the  time  to  speak."  It  is  a  lesson,  however, 
which  ought  to  stir  up  a  spirit  of  self-inquiry  in  all  our 


64  EXPOSITORY    THOUGHTS. 

hearts.  Do  we  ourselves  never  check  our  friends  from 
giving  us  good  advice,  by  our  moroseness  and  irritability 
of  temper  ?  Have  we  never  obliged  others  to  hold  their 
peace  and  say  nothing,  by  our  pride  and  impatient  con- 
tempt of  counsel  ?  Have  we  never  turned  against  our 
kind  advisers,  and  silenced  them  by  our  violence  and 
passion  ?  Alas  !  we  may  well  fear  that  we  have  erred  in 
this  matter. 

The  last  lesson  contained  in  this  passage  is  the  duty  of 
prayer,  and  the  rich  encouragements  there  are  to  pray. 

There  is  a  beautiful  connection  between  this  lesson  and 
that  which  goes  before  it.  Would  we  know  when  to  be 
"  silent/'  and  when  to  "  speak," — when  to  bring  forward 
"  holy  "  things,  and  produce  our  "  pearls  ?"  We  must 
pray.  This  is  a  subject  to  which  the  Lord  Jesus  evidently 
attaches  great  importance.  The  language  that  He  uses 
is  a  plain  proof  of  this.  He  employs  three  different 
words  to  express  the  idea  of  prayer.  "  Ask."  "  Seek." 
"  Knock."  He  holds  out  the  broadest,  fullest  promise  to 
those  who  praj^  "Every  one  that  asketh  receiveth." 
He  illustrates  God's  readiness  to  hear  our  prayers,  by  an 
argument  drawn  from  the  notorious  practice  of  parents 
on  earth.  "  Evil"  and  selfish  as  they  are  by  nature,  they 
do  not  neglect  the  wants  of  their  children  according  to 
the  flesh.  Much  more  will  a  God  of  love  and  mercy 
attend  to  the  cries  of  those  who  are  His  cliildren  by 
grace. 

Let  us  take  special  notice  of  these  words  of  our  Lord 
about  prayer.  Few  of  His  sayings,  perhaps,  are  so  weU 
known  and  so  often  repeated  as  this.  The  poorest  and 
most  unlearned  can  tell  you,  that  "if  we  do  not  seek  we 


\ 


65 

shall  not  find."  But  what  is  the  good  of  knowing  it,  if 
we  do  not  use  it  ?  Knowledge,  not  improved  and  well 
employed,  will  only  increase  our  condemnation  at  the 
last  day. 

Do  we  know  anything  of  this  asking,  seeking,  and 
knocking  ?  Why  should  we  not  ?  There  is  nothing  so 
simple  and  plain  as  praying,  if  a  man  really  has  a  will  to 
pray.  There  is  nothing,  unhappily,  which  men  are  so 
slow  to  do.  They  will  use  many  of  the  forms  of  religion, 
attend  many  ordinances,  do  many  things  that  are  right, 
before  they  will  do  this.  And  yet  without  this  no  soul 
can  be  saved. 

Do  we  ever  really  pray  ?  If  not,  we  shall  at  last  be 
without  excuse  before  God,  except  we  repent.  We  shall 
not  be  condemned  for  not  doing  what  we  could  not  have 
done,  or  not  knowing  what  we  could  not  have  known. 
But  we  shall  lind  that  one  main  reason  why  we  are  lost 
is  this,  that  we  never  asked  that  we  might  be  saved. 

Do  we  indeed  pray  .?  Then  let  us  pray  on,  and  not 
faint.  It  is  not  lost  labor.  It  is  not  useless.  It  will 
bear  fruit  after  many  days.  That  word  never  yet  failed, 
"  Every  one  that  asketh  receiveth.'' 


MATTHEW  VII.  12—20. 


12  Therefore  all  things  whatsoever 
V  ye  -would  that  men  should  do  to  you, 

do  ye  even  so  to  them  :  for  this  is  the 
law  and  the  prophets. 

13  Eater  ye  in  at  the  strait  gate  : 
for  wide  is  the  gate,  and  broad  is  the 
way  that  leadeth  to  destruction,  and 
many  there  be  which  go  in  thereat : 

14  Because  strait  is  the  gate,  and 


narrow  is  the  way.  which  leadeth  unto 
life,  and  few  tliere  be  that  find 
it. 

15  Beware  of  false  prophets,  which 
come  to  you  in  sheep's  clothing,  but 
inwardly  they  are  ravening  wolves. 

16  Ye  shall  know  them  by  their 
fruits.  Do  men  gather  grapes  of 
thorns,  or  figs  of  thistles  ? 


m 


EXPOSITORY   THOUGHTS, 


17  Even  so  every  good  tree  bringeth 
forth  good  fruit;  but  a  corrupt  tree 
bringeth  forth  evil  fruit. 

18  A  good  tree  cannot  bring  forth 
evil  fruit,  neither  can  a  corrupt  tree 
bring  forth  good  fruit. 


19  Every  tree  that  bringeth  not 
forth  good  fruit  is  hewn  down,  and 
cast  into  the  fire. 

20  Wherefore  by  their  fruits  ye 
shall  know  them. 


In  this  part  of  the  sermon  on  the  mount  our  Lord  begins 
to  draw  His  discourse  to  a  conclusion.  The  lessons  He 
here  enforces  on  our  notice,  are  broad,  general,  and  full 
of  the  deepest  wisdom.  Let  us  mark  them  in  succession. 
He  lays  down  a  general  principle  for  our  guidance  in 
all  doubtful  questions  between  man  and  man.  We  are 
"  to  do  to  others  as  we  would  have  others  do  to  us." 
We  are  not  to  deal  with  others  as  others  deal  with  us. 
This  is  mere  selfishness  and  heathenism.  We  are  to 
deal  with  others  as  we  would  like  others  to  deal  with  us. 
This  is  real  Christianity. 

i  This  is  a  golden  rule  indeed  !  It  does  not  merely  for- 
bid all  petty  malice  and  revenge,  all  cheating  and  over- 
reaching. It  does  much  more.  It  settles  a  hundred 
difficult  points,  which  in  a  world  like  this  are  continually 
arising  between  man  and  man.  It  prevents  the  neces- 
sity of  laying  down  endless  little  rules  for  our  conduct 
in  specific  cases.  It  sweeps  the  whole  debateable  ground 
with  one  mighty  principle.  It  shows  us  a  balance  and 
measure,  by  which  every  one  may  see  at  once  what  is  his 
duty. — Is  there  a  thing  we  would  not  like  our  neighbor 
to  do  to  us  ?  Then  let  us  always  remember,  that  this  is 
the  thing  we  ought  not  to  do  to  him.  Is  there  a  thing 
we  would  like  him  to  do  to  us  ?  Then  this  is  the  very 
thing  we  ought  to  do  to  him. — How  many  intricate  ques- 
tions would  be  decided  at  once,  if  this  rule  were  honestly 
u^ed  ! 


MATTHEW,    CHAP.    VIX.  67 

In  the  second  place,  our  Lord  gives  us  a  general 
caution  against  the  ivay  of  the  many  in  religion.  It  is 
not  enough  to  think  as  others  think,  and  do  as  others 
do.  It  must  not  satisfy  us  to  follow  the  fashion,  and 
swim  with  the  stream  of  those  among  whom  we  live. 
He  tells  us  that  the  way  that  leads  to  everlasting  life  is 
"  narrow,"  and  "  few"  travel  in  it.  He  tells  us  that  the 
way  that  leads  to  everlasting  destruction  is  "  broad,"  and 
full  of  travellers.     "  Many  there  he  that  go  in  thereat." 

These  are  fearful  truths  !  They  ought  to  raise 
great  searchings  of  heart  in  the  minds  of  all  who  hear 
them. — "  Which  way  am  I  going  ?  By  what  road  am 
I  travelling  ?" — In  one  or  other  of  the  two  ways  here 
described,  every  one  of  us  may  be  found.  May  God 
give  us  an  honest,  self-inquiring  spirit,  and  show  us 
what  we  are  ! 

We  may  well  tremble  and  be  afraid,  if  our  religion  is 
that  of  the  multitude.  If  we  can  say  no  more  than  this, 
that  "  we  go  where  others  go,  and  worship  where  others 
worship,  and  hope  we  shall  do  as  well  as  others  at  last," 
we  are  literally  pronouncing  our  own  condemnation. 
What  is  this  but  being  in  the  "  broad  way  ?"  What  is 
this  but  being  in  the  road  whose  end  is  "  destruction  ?" 
Our  religion  at  present  is  not  saving  religion. 

We  have  no  reason  to  be  discouraged  and  cast  down, 
if  the  religion  we  profess  is  not  popular,  and  few  agree 
with  us.  We  must  remember  the  words  of  our  Lord 
Jesus  Christ  in  this  passage  :  "  The  gate  is  strait." 
Repentance,  and  faith  in  Christ,  and  holiness  of  life, 
have  never  been  fashionable.  The  true  flock  of  Christ 
has  always  been  small.    It  must  not  move  us  to  find  that 


ek 


EXPOSITORY   THOUGHl^S. 


we  are  reckoned  singular,  and  peculiar,  and  bigotted, 
and  narrow-minded.  This  is  ^'  the  narrow  way."  Surely 
it  is  better  to  enter  into  life  eternal  with  a  few,  than  to 
go  to  "  destruction"  with  a  great  company. 

In  the  last  place,  the  Lord  Jesus  gives  us  a  general 
warning  against  false  teachers  in  the  church.  We  are  to 
"  beware  of  false  prophets."  The  connection  between 
this  passage  and  the  preceding  one  is  striking.  Would 
we  keep  clear  of  this  "  broad  way  ?"  We  must  beware 
of  false  prophets.  They  will  arise.  They  began  in  the 
days  of  the  apostles.  Even  then  the  seeds  of  error  were 
sown.  They  have  appeared  continually  ever  since.  We 
must  be  prepared  for  them,  and  be  on  our  guard. 

This  is  a  warning  which  is  much  needed.  There  are 
thousands  who  seem  ready  to  believe  anything  in  religion, 
if  they  hear  it  from  an  ordained  minister.  They  forget 
that  clergymen  may  err  as  much  as  laymen.  They  are 
not  infallible.  Their  teaching  must  be  weighed  in  the 
balance  of  Holy  Scripture.  They  are  to  be  followed  and 
believed,  so  long  as  their  doctrine  agrees  with  the  Bible, 
but  not  a  minute  longer. — We  are  to  try  them  "  by  their 
fruits."  Sound  doctrine  and  holy  living  are  the  marks 
of  true  prophets. — Let  us  remember  this.  Our  minister's 
mistakes  will  not  excuse  our  own.  "  If  the  blind  lead 
the  blind,  both  will  fall  into  the  ditch." 

What  is  the  best  safe-guard  against  false  teaching  ? 
Beyond  all  doubt  the  regular  study  of  the  word  of  God, 
with  prayer  for  the  teaching  of  the  Holy  Spirit.  The 
Bible  was  given  to  be  a  lamp  to  our  feet  and  a  light  to 
our  path.  (Psal.  cxix.  105.)  The  man  who  reads  it  aright 
wiU  never  be  allowed  greatly  to  err.     It  is  neglect  of  the 


6d 

Bible  which  makes  so  many  a  prey  to  the  first  false 
teacher  whom  they  hear.  They  would  ftiin  have  us  be- 
lieve that  "  they  are  not  learned,  and  do  not  pretend  to 
have  decided  opinions/'  The  plain  truth  is  that  they 
are  lazy  and  idle  about  reading  the  Bible,  and  do  not 
like  the  trouble  of  thinking  for  themselves.  Nothing 
supplies  false  prophets  with  followers  so  much  as 
spiritual  sloth  under  a  cloak  of  humility. 

May  we  all  bear  in  mind  our  Lord's  warning  !  The 
world,  the  devil,  and  the  flesh,  are  not  the  only  dangers 
in  the  way  of  the  Christian.  There  remains  another 
yet,  and  that  is  the  "  false  prophet,"  the  wolf  in  sheep's 
clothing.  Happy  is  he  who  prays  over  his  Bible  and 
knows  the  difference  between  truth  and  error  in  religion  1 
There  is  a  difference,  and  we  are  meant  to  know  it,  and 
use  our  knowledge. 


MATTHEW  VII.  21—29. 


21  Not  every  one  that  saith  unto 
me,  Lord,  Lord,  shall  enter  into  the 
kingdom  of  heaven ;  but  he  that  doeth 
the  will  of  my  Father  which  is  in 
heaven. 

22  Many  will  say  to  me  in  that  day. 
Lord,  Lord,  have  we  not  prophesied 
in  thy  name  ?  and  in  thy  name  have 
cast  out  devils  ?  and  in  thy  name  done 
many  wonderful  works  ? 

23  And  then  will  I  profess  unto 
them,  I  never  knew  you :  depart  from 
me,  ye  that  work  iniquity. 

24  Therefore  whosoever  heareth 
these  sayings  of  mine,  and  doeth 
them,  I  will  liken  him  unto  a  wise 
man,  which  built  his  house  upon  a 
rock: 


25  And  the  rain  descended,  and  the 
floods  came,  and  the  winds  blew,  and 
beat  upon  that  house ;  and  it  fell  not : 
for  it  was  founded  upon  a  rock. 

26  And  every  one  that  heareth. 
these  sayings  of  mine,  and  doeth 
them  not,  shall  be  likened  unto  a 
foolish  man,  which  built  his  house 
upon  the  sand : 

27  And  the  rain  descended,  and  the 
floods  came,  and  the  winds  blew,  and 
beat  upon  that  house  j  and  it  fell :  and 
great  was  the  fall  of  it. 

28  And  it  came  to  pass,  when  Jesus 
had  ended  these  sayings,  the  people 
were  astonished  at  his  doctrine : 

29  For  he  taught  them  as  one  hav- 
ing authority,  and  not  as  the  Scribes. 


The  Lord  Jesus  winds  up  the  sermon  on  the  mount  by 
a  passage  of  heart-piercing  appUcation.     He  turns  from 


# 


EXPOSITOKY    THOUGHTS. 


false  prophets  to  false  professors,  from  unsound  teachers 
to  unsound  hearers.  Here  is  a  word  for  all.  May  we 
have  grace  to  apply  it  to  our  own  hearts  ! 

The  first  lesson  here  is  the  uselessness  of  a  mere  outward 
profession  of  Christianity.  Not  every  one  that  saith 
"  Lord,  Lord,"  shall  enter  the  kingdom  of  heaven.  Not  all 
that  profess  and  call  themselves  Christians  shall  be  saved. 

Let  us  take  notice  of  this.  It  requires  far  more  than 
most  people  seem  to  think  necessary,  to  save  a  soul.  We 
may  be  baptized  in  the  name  of  Christ,  and  boast  con- 
fi.dently  of  our  ecclesiastical  privileges.  We  may  possess 
head-knowledge,  and  be  quite  satisfied  with  our  own  state. 
We  may  even  be  preachers,  and  teachers  of  others,  and  do 
"  many  wonderful  works"  in  connection  with  our  church. 
But  all  this  time  are  we  practically  doing  the  will  of  our 
Father  in  heaven  ?  Do  we  truly  repent,  truly  believe  on 
Christ,  and  live  holy  and  humble  lives  ?  If  not,  in  spite 
of  all  our  privileges  and  profession,  we  shall  miss  heaven 
at  last,  and  be  for  ever  cast  away.  We  shall  hear  those 
awful  words,  "  I  never  knew  you  :  depart  from  me." 

The  day  of  judgment  will  reveal  strange  things.  The 
hopes  of  many,  who  were  thought  great  Christians  while 
they  lived,  will  be  utterly  confounded.  The  rottenness 
of  their  religion  mil  be  exposed  and  put  to  shame  before 
the  whole  world.  It  will  then  be  proved,  that  to  be  saved 
means  something  more  than  "  making  a  profession." 
We  must  make  a  "  practice"  of  our  Christianity  as  well 
as  a  "  profession."  Let  us  often  think  of  that  great 
day.  Let  us  often  "judge  ourselves,  that  we  be  uot 
judged,"  and  condemned  by  the  Lord.  Whatever  else 
we  are,  let  us  aim  at  being  real,  true,  and  sincere. 


71 

The  second  lesson  here  is  a  strildng picture  oftioo  classes 
of  Christian  hearers.  Those  who  hear  and  do  nothing — 
and  those  who  hear  and  do  as  well  as  hear — are  both 
placed  before  us,  and  their  histories  traced  to  their 
respective  ends. 

The  man  who  hears  Christian  teaching,  and  practices 
v/hat  he  hears,  is  like  "  a  wise  man  who  builds  his  house 
upon  a  rock."  He  does  not  content  himself  with  listening 
to  exhortations  to  repent,  believe  in  Christ,  and  live  a 
holy  life.  He  actually  repents.  He  actually  believes. 
He  actually  ceases  to  do  evil,  learns  to  do  well,  abhors 
that  which  is  sinful,  and  cleaves  to  that  which  is  good. 
He  is  a  doer  as  well  as  a  hearer.     (James  i.  22.) 

And  what  is  the  result  ?  In  the  time  of  trial  his 
religion  does  not  fail  him.  The  floods  of  sickness,  sorrow, 
poverty,  disappointments,  bereavements  beat  upon  him  in 
vain.  His  soul  stands  unmoved.  His  faith  does  not  give 
way.  His  comforts  do  not  utterly  forsake  him.  His  religion 
may  have  cost  him  trouble  in  time  past.  His  foundation 
may  have  been  obtained  with  much  labor  and  many  tears. 
To  discover  his  own  interest  in  Christ  may  have  required 
many  a  day  of  earnest  seeking,  and  many  an  hour  of 
wrestling  in  prayer.  But  his  labor  has  not  been  thrown 
away.  He  now  reaps  a  rich  reward.  The  religion  that 
can  stand  trial  is  the  true  religion. 

The  man  who  hears  Christian  teaching,  and  never  gets 
beyond  hearing,  is  like  "  a  foolish  man  who  builds  his 
house  upon  the  sand."  He  satisfies  himself  with  listening 
and  approving,  but  he  goes  no  further.  He  flatters 
himself,  perhaps,  that  all  is  right  with  his  soul,  because 
he  has  feelings,  and  convictions,  and  desires,  of  a  spiritual 


n  EXPOSITORY   THOUGHTS. 

kind.  In  these  he  rests.  He  never  really  breaks  ofl"  from 
sin,  and  casts  aside  the  spirit  of  the  world.  He  never 
really  lays  hold  on  Christ.  He  never  really  takes  up  the 
cross.     He  is  a  hearer  of  truth,  but  nothing  more. 

And  what  is  the  end  of  this  man's  religion  ?  It  breaks 
down  entirely  under  the  first  flood  of  tribulation.  It  fails 
him  completely,  like  a  summer-dried  fountain,  when  his 
need  is  the  sorest.  It  leaves  its  possessor  high  and  dry, 
like  a  wreck  on  a  sand  bank,  a  scandal  to  the  church,  a 
by-word  to  the  infi.del,  and  a  misery  to  himself.  Most 
true  is  it  that  what  costs  little  is  worth  little  !  A  religion 
which  costs  us  nothing,  and  consist  in  nothing  but 
hearing  sermons,  will  always  prove  at  last  to  be  a  useless 
thing. 

So  ends  the  sermon  on  the  mount.  Such  a  sermon 
never  was  preached  before.  Such  a  sermon  perhaps  has 
never  been  preached  since.  Let  us  see  that  it  has  a 
lasting  influence  on  our  own  souls.  It  is  addressed  to 
us  as  well  as  to  those  who  first  heard  it.  We  are  they 
who  shall  have  to  give  account  of  its  heart-searching 
lessons.  It  is  no  light  matter  what  we  think  of  them. 
The  word  that  Jesus  has  spoken,  "  the  same  shall  judge 
us  in  the  last  day."     (John  xii.  48.) 


MATTHEW  VIII.  1—15. 


1  When  he  was  come  down  from 
the  mountain,  great  multitudes  fol- 
lowed him. 

2  And,  behold,  there  came  a  leper 
and  worshipped  him,  saying,  Lord,  if 
thou  wilt,  thou  canst  make  me  clean, 

3  And  Jesus  put  forth  Aw  hand, 
and  touched  him,  saying,  I  wiU ;  be 
thou  clean.  And  immediately  his 
leprosy  was  cleansed. 


4  And  Jesus  sruth  unto  him.  See 
thou  tell  no  man ;  but  go  thy  way, 
shew  thyself  to  the  Priest,  and  offer 
the  gift  that  Moses  commanded,  for  a 
testimony  unto  them. 

5  And  when  Jesus  was  entered  into 
Caperuaum,  there  came  unto  him  a 
centurion,  beseeching  him, 

6  And  saying,   Lord,  my  servant 


MATTHEW,    CHAP.    VIII. 


73 


lietli  at  home  sick  of  the  palsy,  griev- 
ously tormented. 

7  And  Jesus  saith  unto  Lam,  I  will 
come  and  heal  him. 

8  The  centurion  answered  and  said, 
Lord,  I  am  not  worthy  that  thou 
shouldest  come  under  my  roof:  but 
speak  the  word  only,  and  my  servant 
shall  be  healed. 

9  For  I  am  a  man  under  authority, 
having  soldiers  under  me  :  and  I  say 
to  this  rri'dn^  Go,  and  he  goeth ;  and 
to  another.  Come,  and  he  cometh ; 
and  to  my  servant,  Do  this,  and  he 
doeth  it. 

10  When  Jesus  heard  *^,  he  mar- 
velled, and  said  to  them  that  followed, 
Verily  1  say  unto  you,  I  have  not 
found  so  great  faith,  no,  not  in  Israel. 

11  And  I  say  unto  you.  That  many 


shall  come  from  the  east  and  west, 
and  shall  sit  down  with  Abraham, 
and  Isaac,  and  Jacob,  in  the  kingdom 
of  heaven. 

12  But  the  children  of  the  kingdom 
shall  be  cast  out  into  outer  darkness  : 
there  shall  be  weeping  and  gnashing 
of  teeth. 

13  And  Jesus  saith  unto  the  centu- 
rion. Go  thy  way ;  and  as  thou  hast 
believed,  so  be  it  done  unto  thee. 
And  his  servant  was  healed  in  the 
selfsame  hour. 

14  And  when  Jesus  was  come  into 
Peter's  house,  he  saw  his  wife's  mother 
laid,  and  sick  of  a  fever. 

15  And  he  touched  her  hand,  and 
the  fever  left  her :  and  she  arose,  and 
ministered  unto  them . 


The  eighth  chapter  of  St.  Matthew's  Gospel  is  full  of  our 
Lord's  miracles.  No  less  than  ^"^^  are  specially  recorded. 
There  is  a  beautiful  fitness  in  this.  It  was  fitting  that 
the  greatest  sermon  ever  preached  should  be  immediately 
followed  by  mighty  proof,  that  the  preacher  was  the  Son 
of  God.  Those  who  heard  the  sermon  on  the  mount 
would  be  obliged  to  confess,  that,  as  "  none  spake  such 
words  as  this  man,"  so  also  none  did  such  works. 

The  verses  we  have  now  read  contain  three  great 
miracles.  A  leper  is  healed  with  a  touch.  A  palsied 
person  is  made  well  by  a  word.  A  woman  sick  with  a 
fever  is  restored  in  a  moment  to  health  and  strength. 
On  the  face  of  these  three  miracles,  we  may  read  three 
striking  lessons.  Let  us  examine  them,  and  lay  them  to 
heart. 

Let  us  learn,  for  one  thing,  how  great  is  the  power  of  our 
Lord  Jesus  Christ.  Leprosy  is  the  most  fearful  disease  by 
which  man's  body  can  be  afflicted.  He  that  has  it  is  like 
one  dead  while  he  lives.     It  is  a  complaint  regarded  by 

4 


74  EXPOSITORY    THOUGHTS. 

physicians  as  incurable.  (2  Kings  v.  T.)  Yet  Jesus  says, 
"  be  tbou  clean,  and  immediately  tlie  leprosy  was 
cleansed." — To  heal  a  person  of  the  palsy  without  even 
seeing  him,  by  only  speaking  a  word,  is  to  do  that  which 
our  minds  cannot  even  conceive.  Yet  Jesus  commands, 
and  at  once  it  is  done. — To  give  a  woman,  prostrate 
with  a  fever,  not  merely  relief,  but  strength  to  do  work  in 
an  instant,  would  baffle  the  skill  of  all  the  physicians  on 
earth.  Yet  Jesus  "  touched"  Peter's  wife's  mother,  and 
"she  arose,  and  ministered  unto  them." — These  are  the 
doings  of  one  that  is  Almighty.  There  is  no  escape  from 
the  conclusion.  This  was  "  the  finger  of  God."  (Exod. 
viii.  19.) 

Behold  here  a  broad  foundation  for  the  faith  of  a 
Christian  !  We  are  told  in  the  Gospel  to  come  to  Jesus, 
to  believe  on  Jesus,  to  live  the  life  of  faith  in  Jesus. 
We  are  encouraged  to  lean  on  Him,  to  cast  all  our  care 
on  Him,  to  repose  all  the  weight  of  our  souls  on  Him. 
We  may  do  so  without  fear.  He  can  bear  all.  He  is 
a  strong  rock.  He  is  Almighty.  It  was  a  fine  saying 
of  an  old  saint,  "my  faith  can  sleep  sound  on  no  other 
pillow  than  Christ's  omnipotence."  He  can  give  life  to 
the  dead.  He  can  give  power  to  the  weak.  He  can 
"  increase  strength  to  them  that  have  no  might."  Let  us 
trust  him,  and  not  be  afraid.  The  world  is  full  of  snares. 
Our  hearts  are  weak.  But  with  Jesus  nothing  is  im- 
possible. 

Let  us  learn,  for  another  thing,  the  mercifulness  and 
compassion  of  our  Lord  Jesus  Christ.  The  circumstances 
of  the  three  cases  w^e  are  now  considering  were  all  difiorent. 
He  heard  the  leper's  pitiful  cry,  "  Lord,  if  thou  wilt, 


75 

thou  canst  make  me  clean." — He  was  told  of  the  cen- 
turion's servant,  but  He  never  saw  him. — He  saw  Peter's 
wife's  mother,  "  laid  and  sick  of  a  fever  ;"  and  we  are 
not  told  that  she  spoke  a  word. — Yet  in  each  case  the 
heart  of  the  Lord  Jesus  was  one  and  the  same.  In  each 
case  He  was  quick  to  show  mercy,  and  ready  to  heal. 
Each  poor  sufferer  was  tenderly  pitied,  and  each  effec- 
tually relieved. 

Behold  here  another  strong  foundation  for  our  faith  ! 
Our  great  High  Priest  is  very  gracious.  He  can  be 
"  touched  with  the  feeling  of  our  infirmities."  He  is 
never  tired  of  doing  us  good.  He  knows  that  we  are  a 
weak  and  feeble  people,  in  the  midst  of  a  weary  and 
troublous  world.  He  is  as  ready  to  bear  with  us,  and  help 
us,  as  He  was  1800  years  ago.  It  is  as  true  of  Him  now  as 
it  was  then,  "He  despiseth  not  any."  (Job  xxxvi.  5.)  No 
heart  can  feel  for  us  so  much  as  the  heart  of  Christ. 

Let  us  learn,  in  the  last  place,  luhat  a  precious  thing 
is  the  grace  of  faith.  We  know  little  about  the  centurion 
described  in  these  verses.  His  name,  his  nation,  his 
past  history,  are  all  hidden  from  us.  But  one  thing  we 
know,  and  that  is,  that  he  believed.  "  Lord,"  he  says, 
"  I  am  not  worthy  that  thou  shouldest  come  under  my 
roof.  Speak  the  word  only,  and  my  servant  shall  be 
healed."  He  believed,  let  us  remember,  when  Scribes 
and  Pharisees  were  unbelievers.  He  believed,  though  a 
Gentile  born,  when  Israel  was  blinded.  And  our  Lord 
pronounced  upon  him  the  commendation,  which  has  been 
read  all  over  the  world  from  that  time  to  this,  "  I  have 
not  found  so  great  faith,  no,  not  in  Israel." 

Let  us  lay  firm  hold  on  this  lesson.    It  deserves  to  be 


76  EXPOSITORY    THOUGHTS. 

remembered.  To  believe  Christ's  power  and  willingness 
to  help,  and  to  make  a  practical  use  of  our  belief,  is  a 
rare  and  precious  gift.  Let  us  be  ever  thanlrful  if  we 
have  it.  To  be  willing  to  come  to  Jesus  as  helpless,  lost 
sinners,  and  commit  our  souls  into  His  hands  is  a  mighty 
privilege.  Let  us  ever  bless  God  if  this  willingness  is 
ours,  for  it  is  His  gift.  Such  faith  is  better  than  all 
other  gifts  and  knowledge  in  the  world.  Many  a  poor 
converted  heathen,  who  knows  nothing  but  that  he  is 
sick  of  sin,  and  trusts  in  Jesus,  shall  sit  down  in  heaven, 
while  many  learned  English  scholars  are  rejected  for 
evermore.     Blessed  indeed  are  they  that  believe  ! 

What  do  we  each  know  of  this  faith  ?  This  is  the 
great  question.  Our  learning  may  be  small :  but  do  we 
believe  ?  Our  opportunities  of  giving  and  working  for 
Christ's  cause  may  be  few  :  but  do  we  believe  ?  We 
may  neither  be  able  to  preach,  nor  write,  nor  argue  for 
the  Gospel :  but  do  we  believe  .^  May  we  never  rest  till 
we  can  answer  this  inquiry !  Faith  in  Christ  apj^ears 
a  small  and  simple  thing  to  the  children  of  this  world. 
They  see  in  it  nothing  great  or  grand.  But  faith  in 
Christ  is  most  precious  in  God's  sight,  and  like  most 
precious  things,  is  rare.  By  it  true  Christians  live.  By 
it  they  stand.  By  it  they  overcome  the  world.  With- 
out this  faith  no  one  can  be  saved. 


MATTHEW  VIII.  16—26. 


16  When  the  even  was  come,  they 
brought  unto  him  many  that  were 
possessed  with  devils :  and  he  cast 
out  the  spirits  with  liis  word,  and 
healed  all  that  were  sick : 


17  That  it  might  be  fulfilled  which 
was  spoken  by  Esaias  the  prophet, 
saying,  Himself  took  our  infirmities, 
and  bare  our  sicknesses. 

18  Now  when   Jesus   saw   great 


77 


multitudes  about  him,  he  gave  com- 
mandment to  depart  unto  the  other 
Bide. 

19  And  a  certain  Scribe  came,  and 
said  unto  him,  Master,  I  will  follow 
thee  whithersoever  thou  goest. 

20  And  Jesus  saith  unto  him.  The 
foxes  have  holes,  and  the  birds  of  the 
air  Jiave  nests  ;  but  the  Son  of  man 
hath  not  where  to  lay  Ms  head. 

21  And  another  of'his  disciples  said 
unto  him.  Lord,  suffer  me  first  to  go 
and  bury  my  father. 

22  But  Jesus  said  unto  him.  Follow 
me  ;  and  let  the  dead  bury  their  dead. 

23  And  when  he  was  entered  into  a 
ship,  his  disciples  followed  him. 


24  And,  behold,  there  arose  a  great 
tempest  in  the  sea,  insomuch  that  the 
ship  was  covered  with  the  waves :  but 
he  was  asleep. 

25  And  his  disciples  came  to  Mm, 
and  awoke  him,  saying,  Lord,  save 
us :  we  perish. 

26  And  he  saith  unto  thcra.  Why 
are  ye  fearful,  0  ye  of  little  faith  ? 
Then  he  arose,  and  rebuked  the  winds 
and  the  sea;  and  there  was  a  great 
calm. 

27  But  the  men  marvelled,  saying. 
What  manner  of  man  is  this,  that 
even  the  winds  and  the  sea  obey 
him! 


In  the  first  part  of  these  verses  we  see  a  striking  example 
oiour  Lord's  tvisdom  in  dealing  with  those  luhoprofessed 
a  loillingness  to  he  His  disciples.  The  passage  throws  so 
much  light  on  a  subject  frequently  misunderstood  in 
these  days,  that  it  deserves  more  than  ordinary  attention. 

A  certain  scribe  offers  to  follow  our  Lord  whithersoever 
He  goes.  It  was  a  remarka^ble  offer,  when  we  consider 
the  class  to  which  the  man  belonged,  and  the  time  at 
which  it  was  made.  But  the  offer  receives  a  remarkable 
answer.  It  is  not  directly  accepted,  nor  yet  flatly  re- 
jected. Our  Lord  only  makes  the  solemn  reply,  "  the 
foxes  have  holes,  and  the  birds  of  the  air  have  nests  ; 
but  the  Son  of  man  hath  not  where  to  lay  his  head." 

Another  follower  of  our  Lord  next  comes  forward,  and 
asks  to  be  allowed  to  "  bury  his  father,"  before  going 
any  further  in  the  path  of  a  disciple.  The  request 
seems,  at  first  sight,  a  natural  and  lawful  one.  But  it 
draws  from  our  Lord's  lips  a  reply  no  less  solemn  than 
that  already  referred  to  :  "  Follow  me,  and  let  the  dead 
bury  their  dead." 

There  is  something  deeply  impressive  in  both  these 


T8  EXPOSITORY   THOUGHTS. 

sayings.  They  ought  to  be  well  weighed  by  all  i^rofess- 
ing  Christians.  They  teach  us  plainly,  that  people  who 
show  a  desire  to  come  forward  and  profess  themselves 
true  disciples  of  Christ,  should  be  warned  plainly  to 
"  count  the  cost,"  before  they  begin. — Are  they  prepared 
to  endure  hardship  ?  Are  ihej  ready  to  carry  the  cross  ? 
If  not,  they  are  not.  yet  fit  to  begin. — They  teach  us 
plainly  that  there  are  times  when  a  Christian  must 
literally  give  up  ^11>,  for  ^Christ's  sake,  and  when  even 
such  duties  as  attending  to  a  parent's  funeral  must  be 
left  to  be  performed  by  others.  Such  duties  some  will 
always  be  ready  to  attend  to  ;  and  at  no  time  can  they 
be  put  in  comparison  with  the  greater  duty  of  preaching 
the  Gospel,  and  doing  Christ's  work  in  the  world. 

It  would  be  well  for  the  churches  of  Christ,  if  these 
sayings  of  our  Lord  were  more  remembered  than  they 
are.  It  may  well  be  feared,  that  the  lesson  they  contain 
is  too  often  overlooked  by  the  ministers  of  the  Grospel, 
and  that  thousands  are  admitted  to  full  communion, 
who  are  never  warned  to  "  count  the  cost."  Nothing, 
in  fact,  has  done  more  harm  to  Christianity  than  the 
practice  of  filKng  the  ranks  of  Christ's  army  with  every 
volunteer  who  is  willing  to  make  a  little  profession, 
and  talk  fluently  of  his  experience.  It  has  been  pain- 
fully forgotten  that  numbers  alone  do  not  make  strength, 
and  that  there  may  be  a  great  quantity  of  mere  out- 
ward religion,  while  there  is  very  little  real  grace. 
Let  us  all  remember  this.  Let  us  keep  back  nothing 
from  young  professors  and  inquirers  after  Christ.  Let 
us  not  enlist  them  on  false  pretences.  Let  us  tell  them 
plainly  that  there  is  a  crown  of  glory  at  the  end.     But 


MATTHEW,    CHAP.    VIII.  79 

let  us  tell  them  no  less  plainly,  tliat  there  is  a  daily 
cross  in  the  way. 

In  the  latter  part  of  these  verses  we  learn,  that  true 
saving  faith  is  often  mingled  with  much  weakness  and 
infirmity.  It  is  a  humbling  lesson,  but  a  very  whole- 
some one. 

We  are  told  of  our  Lord  and  His  disciples  crossing  the 
sea  of  Galilee  in  a  boat.  A  storm  arises,  and  the  boat 
is  in  danger  of  being  filled  with  water,  by  the  waves 
that  beat  over  it.  Meanwhile  our  Lord  is  asleep.  The 
frightened  disciples  awake  Him,  and  cry  to  Him  for  help. 
He  hears  their  cry  and  stills  the  waters  with  a  word,  so 
that  there  is  "  a  great  calm."  At  the  same  time.  He 
gently  reproves  the  anxiety  of  His  disciples.  "  Why 
are  ye  fearful,  0  ye  of  little  faith  !" 

What  a  vivid  picture  we  have  here  of  the  hearts  of 
thousands  of  believers  !  How  many  have  faith  and  love 
enough  to  forsake  all  for  Christ's  sake,  and  follow  Him 
whithersoever  He  goes,  and  yet  are  full  of  fears  in  the 
hour  of  trial  I  How  many  have  grace  enough  to  turn  to 
Jesus  in  every  trouble,  crying,  "  Lord  save  us,"  and  yet 
not  grace  enough  to  lie  still,  and  believe  in  the  darkest 
hour  that  all  is  well !  Truly  believers  have  reason  in- 
deed to  be  "  clothed  with  humility." 

Let  the  prayer  "  Lord,  increase  our  faith,"  always  form 
part  of  our  daily  petitions.  We  never  perhaps  know  the 
weakness  of  our  faith,  until  we  are  placed  in  the  furnace 
of  trial  and  anxiety.  Blessed  and  happy  is  that  person 
who  finds  by  experience  that  his  faith  can  stand  the 
fire,  and  that  he  can  say  with  Job,  "  though  he  slay  me, 
yet  will  I  trust  in  him."  (Job  xiii.  15.) 


80 


EXPOSITORY   THOUGHTS. 


We  have  great  reason  to  thank  Grod  that  Jesus,  our 
great  High-priest,  is  very  compassionate  and  tender- 
hearted. He  knows  our  frame.  He  considers  our  infir- 
mities. He  does  not  cast  off  His  people  because  of  de- 
fects. He  pities  even  those  whom  he  reproves.  The 
prayer  even  of  "  little  faith"  is  heard,  and  gets  an  answer. 


MATTHEW  VIII.  28—34. 


28  And  wlien  he  was  come  to  the 
other  side  into  the  country  of  the 
Gergesenes,  there  met  him  two  pos- 
sessed with  devils,  coming  out  of  the 
tombs,  exceeding  fierce,  so  that  no 
man  might  pass  by  that  way. 

29  And,  behold,  they  cried  out, 
saying,  What  have  we  to  do  with 
thee,  Jesus,  thou  Son  of  God  ?  art 
thou  come  hither  to  torment  us  before 
the  time  ? 

30  And  there  was  a  good  way  off 
from  them  an  herd  of  many  swine 
feeding. 

31  So  the  devils  besought  him, 
saying,  If  thou   cast  us  out,  suffer 


us  to  go  away  into   the   herd    of 
swine. 

32  And  he  said  unto  them,  Go.  And 
when  they  were  come  out,  they  went 
into  the  herd  of  swine  :  and,  behold, 
the  whole  herd  of  swine  ran  violently 
down  a  steep  place  into  the  sea,  and 
perished  in  the  waters. 

33  And  they  that  kept  them,  fled, 
and  went  their  ways  into  the  city, 
and  told  eveiy  thing,  and  what  was 
befallen  to  the  possessed  of  the  devils. 

34  And,  behold  the  whole  city 
came  out  to  meet  Jesus :  and  when 
they  saw  him  they  besought  flim  that 
he  would  depart  out  of  their  coasts. 


The  subject  of  these  seven  verses  is  deep  and  mysterious 
The  casting  out  of  a  devil  is  here  described  with  special 
fulness.  It  is  one  of  those  passages  which  throw  strong 
light  on  a  dark  and  difficult  point. 

Let  us  settle  it  firmly  in  our  minds,  that  there  is  such  a 
being  as  the  devil.  It  is  an  awful  truth,  and  one  too  much 
overlooked.  There  is  an  unseen  spirit  ever  near  us,  of 
mighty  power,  and  full  of  endless  malice  against  our 
souls.  From  the  beginning  of  creation  he  has  labored 
to  injure  man.  Until  the  Lord  comes  the  second  time 
and  binds  him,  he  will  never  cease  to  tempt,  and  prac- 
tice mischief.     In  the  days  when  our  Lord  was  upon 


81 

earth,  it  is  clear  that  he  had  a  peculiar  power  over  the 
bodies  of  certain  mea  and  women,  as  well  as  over  their 
souls.  Even  in  our  own  times  there  may  he  more  of  this 
bodily  possession  than  some  suppose,  though  confessedly 
in  far  less  degree  than  when  Christ  came  in  the  ilesh. 
But  that  the  devil  is  ever  near  us  in  spirit,  and  ever 
ready  to  ply  our  hearts  with  temptations,  ought  never  to 
be  forgotten. 

Let  us,  in  the  next  place,  settle  it  firmly  in  our  minds, 
that  the  'power  of  the  devil  is  limited.  Mighty  as  he  is, 
there  is  one  mightier  still.  Keenly  set  as  his  will  is  on 
doing  harm  in  the  world,  he  can  only  work  by  permission. 
These  very  verses  show  us  that  the  evil  spirits  know  they 
can  only  go  to  and  fro,  and  ravage  the  earth,  until  the 
time  allowed  them  by  the  Lord  of  lords.  "  Art  thou  come 
to  torment  us,"  they  say, "  before  the  time  ?"  Their  very 
petition  shows  us  that  they  could  not  even  hurt  one  of 
the  Gergesene  swine,  unless  Jesus  the  Son  of  God  suf- 
fered them.  "  SuiFer  us,"  they  say,"  to  go  into  thaherdL 
of  swine." 

Let  us,  in  the  next  place,  settle  it  in  our  minds,  that 
our  Lord  Jesus  Christ  is  man's  great  deliverer  from  the 
poiver  of  the  devil.  He  can  redeem  us  not  only  "  from 
all  iniquity,"  and  "  this  present  evil  world,"  but  from  the 
devil.  It  was  prophecied  of  old  that  he  should  bruise 
the  serpent's  head.  He  began  to  bruise  that  head,  when 
he  was  born  of  the  Virgin  Mary.  He  triumphed  over  that 
headv/hen  He  died  upon  the  cross.  He  showed  His  com- 
plete dominion  over  Satan,  by  "  healing  all  that  were  op- 
pressed of  the  devil,"  when  He  was  upon  earth.  (Acts  x. 
38.)     Our  great  remedy  in  all  the  assaults  of  the  devil, 


82  EXPOSITORY    THOUGHTS. 

is  to  cry  to  the  Lord  Jesus,  and  to  seek  His  help.  He  can 
break  the  chains  that  Satan  casts  round  us,  and  set  us 
free.  He  can  cast  out  every  devil  that  plagues  our  hearts, 
as  surely  as  in  the  days  of  old.  It  would  be  miserable 
indeed  to  know  that  there  is  a  devil  ever  near  us,  if  we 
did  not  also  know  that  Christ  was  "  able  to  save  to  the 
uttermost,  because  he  ever  liveth  to  make  intercession 
for  us."  (Heb.  vii.  25.) 

Let  us  not  leave  this  passage  without  observing  the 
painful  worldliness  of  the  Gergesenes,  among  whom  this 
miracle  of  casting  out  a  devil  was  wrought.  They  be- 
sought the  Lord  Jesus  to  "  depart  out  of  their  coasts." 
They  had  no  heart  to  fe3l  for  anything  but  the  loss  of 
their  swine.  They  cared  not  that  two  fellow-creatures, 
with  immortal  souls,  were  freed  from  Satan's  bondage. 
They  cared  not  that  there  stood  among  them  a  greater 
than  the  devil,  Jesus  the  Son  of  God.  They  cared  for 
nothing  but  that  their  swine  were  drowned,  and  "  the  hope 
of  their  gains  gone."  They  ignorantly  regarded  Jesus  as 
one  who  stood  between  them  and  their  profits,  and  they 
only  wished  to  be  rid  of  Him. 

There  are  only  too  many  like  these  Gergesenes.  There 
are  thousands  who  care  not  one  jot  for  Christ,  or  Satan, 
so  long  as  they  can  make  a  little  more  money,  and  have 
a  little  more  of  the  good  things  of  this  world.  From 
this  spirit  may  we  be  delivered  !  Against  this  spirit  may 
we  ever  watch  and  pray  !  It  is  very  common.  It  is 
awfully  infectious.  Let  us  recollect  every  morning  that 
we  have  souls  to  be  saved,  and  that  we  shaU  one  day 
die,  and  after  that  be  judged.  Let  us  beware  of  loving 
the  world  more  than  Christ.     Let  us  beware  of  hindering 


MATTHEW,    CHAP.    IX. 


83 


the  salvation  of  others,  because  we  fear  the  increase  of 
true  religion  may  diminish  our  gains,  or  give  us  trouble. 


MATTHEW  IX.    1—13. 


1  And  be  entered  into  a  ship,  and 
passed  over,  and  came  into  his  own 
oity. 

2  And,  behold,  they  brought  to  him 
a  man  sick  of  the  palsy,  lying  on  a 
bed  :  and  Jesus  seeing  their  faith  said 
unto  the  sick  of  the  palsy  ;  Son,  be  of 
good  cheer ;  thy  sins  be  forgiven  thee. 

3  And,  behold,  cei'tahi  of  the  Scribes 
Baid  Avithin  themselves.  This  man 
blasphemeth. 

4  And  Jesus  knowing  their  thoughts 
said.  Wherefore  think  ye  evil  in  your 
hearts  ? 

5  For  whether  is  easier,  to  say,  7%i/ 
sins  be  forgiven  thee ;  or  to  say,  Arise, 
and  walk  ? 

6  But  that  ye  may  know  that  the 
Son  of  man  hath  power  on  earth  to 
forgive  sins,  (then  saith  he  to  the  sick 
of  the  palsy,)  Arise,  take  up  thy  bed, 
and  go  unto  thine  house. 

7  And  he  arose,  and  departed  to 
his  house. 

8  But  when  the  multitudes  saw  it, 


they  marvelled,  and  glorified  God, 
which  had  given  such  power  unto 
men. 

9  And  as  Jesus  passed  forth  from 
thence,  he  saw  a  man,  named  Matthew, 
sitting  at  the  receipt  of  custom ;  and 
he  saith  unto  him.  Follow  me.  And 
he  arose,  and  followed  him. 

10  And  it  came  to  pass,  as  Jesus  sat 
at  meat  in  the  house,  behold,  many 
Publicans  and  sinners  came  and  sat 
down  with  him  and  his  disciples. 

11  And  when  the  Pharisees  saw  if, 
they  said  unto  his  disciples.  Why 
eateth  your  Master  with  Publicans 
and  sinners  ? 

12  Bat  when  Jesus  heard  that,  he 
said  unto  them.  They  that  be  whole 
need  not  a  physician,  but  they  that 
are  sick. 

13  But  go  ye  and  learn  what  that 
mear.eth,  I  will  have  mercy  and  not 
sacrifice  :  for  1  am  not  come  to  call  the 
righteous,  but  sinners  to  repentance. 


Let  us  notice  in  the  first  part  of  this  passage  our 
Lord's  knowledge  of  men's  tJioughts. 

There  were  certain  of  the  scribes,  who  found  fault 
with  the  words  which  Jesus  spoke  to  a  man  sick  of  the 
palsy.  They  said  secretly  among  themselves,  "  this  man 
blasphemeth."  They  probably  supposed  that  no  one 
knew  v/hat  was  going  on  in  their  minds.  They  had  yet 
to  learn  that  the  Son  of  Grod  could  read  hearts,  and 
discern  spirits.  Their  malicious  thought  was  publicly 
exposed.     They  were  put  to  an  open  shame. 

There  is  an  important  lesson  for  us  in  this.  ^^AU 
things  are  naked  and  opened  unto  the  eyes  of  Him  with 


84  EXPOSITORY   THOUGHTS. 

whom  we  have  to  do."  (Heb.  iv.  13.)  Nothing  can  be 
concealed  from  Christ.  What  do  we  think  of,  in  private, 
when  no  man  sees  us  .^  What  do  we  think  of,  in  church, 
when  we  seem  so  grave  and  serious  ?  What  are  we  think- 
ing of  at  this  moment,  while  these  words  pass  under  our 
eyes  ?  Jesus  knows.  Jesus  sees.  Jesus  records.  Jesus 
will  one  day  call  us  to  give  account.  It  is  written  that 
'^  God  shall  judge  the  secrets  of  men  by  Jesus  Christ 
according  to  my  Gospel."  (Kom.  ii.  16.)  Surely  we  ought 
to  be  very  humble  when  we  consider  these  things.  We 
ought  to  thank  God  daily  that  the  blood  of  Christ  can 
cleanse  from  all  sin.  We  ought  often  to  cry,  "  Let  the 
words  of  my  mouth,  and  the  meditation  of  my  heart  be 
acceptable  in  thy  sight."     (Psalm  xix.  14.) 

Let  us  notice  in  the  second  place,  the  ivonderful  call 
of  the  apostle  Mattheio  to  he  Christ's  disciple. 

We  find  the  man,  who  afterwards  was  the  first  to  write 
a  Gospel,  sitting  at  the  receipt  of  custom.  We  see  him 
absorbed  in  his  worldly  calling,  and  possibly  thinking 
of  nothing  but  money  and  gain.  But  suddenly  the 
Lord  Jesus  calls  on  him  to  follow  Him,  and  become  His 
disciple.  At  once  Matthew  obeys.  He  "  makes  haste, 
and  delays  not"  to  keep  Christ's  commandment.  (Psal. 
cxix.  60.)     He  arises  and  follows  Him. 

Let  it  be  a  fixed  principle  in  our  religion,  that  with 
Christ  nothing  is  impossible.  He  can  take  a  tax-gatherer, 
and  make  him  an  apostle.  He  can  change  any  heart, 
and  make  all  things  new.  Let  us  never  despair  of  any 
one's  salvation.  Let  us  pray  on,  and  speak  on,  and  work 
on  to  do  good  to  souls,  even  to  the  souls  of  the  worst. 
"  The  voice  of  the  Lord  is  mighty  in  operation."    (PsaL 


MATTHEW.    CHAP.    IX.  85 

xxix.  4.)  When  He  says  by  the  power  of  the  Spirit, 
"  follow  me,"  He  can  make  the  hardest  and  most 
sinful  obey. 

Let  us  observe  Matthew's  decision.  He  waited  for 
nothing.  He  did  not  tarry  for  "  a  convenient  season." 
(Acts  xxiv.  25.)  And  he  reaped  in  consequence  a  great 
reward.  He  wrote  a  book,  which  is  known  all  over  the 
earth.  He  became  a  blessing  to  others,  as  well  as  blessed 
in  his  own  soul.  He  left  a  name  behind  him,  which  is 
better  known  than  the  names  of  princes  and  kings. 
The  richest  man  of  the  world  is  soon  forgotten  when  he 
dies.  But  as  long  as  the  world  stands,  millions  will 
know  the  name  of  Matthew  the  publican. 

Let  us  notice,  in  the  last  place,  our  Lord's  precious 
declaration  about  His  own  mission. 

The  Pharisees  found  fault  with  Him,  because  He  al- 
lowed publicans  and  sinners  to  be  in  His  company.  In 
their  proud  blindness  they  fancied,  that  a  teacher  sent 
from  heaven  ouglit  to  have  no  dealings  with  such  people. 
They  were  wholly  ignorant  of  the  grand  design  for  v/hich 
the  Messiah  was  to  come  into  the  world,  to  be  a  Saviour, 
a  Physician,  a  healer  of  sin-sick  souls.  And  they  drew 
from  our  Lord's  lips  a  rebuke,  accompanied  by  the 
blessed  words,  "  I  came  not  to  call  the  righteous,  but 
sinners  to  repentance." 

Let  us  make  sure  that  we  thoroughly  understand  the 
doctrine  that  these  words  contain.  The  first  thing  need- 
ful, in  order  to  have  an  interest  in  Christ,  is  to  feel 
deeply  our  own  corruption,  and  to  be  willing  to  come  to 
Him  for  deliverance,  V/e  are  not  to  keep  away  from 
Christ,  as  many  ignorantly  do,  because  we  feel  bad,  and 


86 


EXPOSITORY    THOUGHTS. 


wicked,  and  unworthy.  "We  are  to  remember  that  sin- 
ners are  those  He  came  into  the  world  to  save,  and  that 
if  we  feel  ourselves  such,  it  is  well.  Happy  is  he  who 
really  comprehends  that  one  principal  qualification  for 
coming  to  Christ  is  a  deep  sense  of  sin  ! 

Finally,  if  by  the  grace  of  God  we  really  understand 
the  glorious  truth  that  sinners  are  those  whom  Christ 
came  to  call,  let  us  take  heed  that  we  never  forget  it. 
Let  us  not  dream  that  true  Christians  can  ever  attain 
such  a  state  of  perfection  is  this  world,  as  not  to  need 
the  mediation  and  intercession  of  Jesus.  Sinners  we  are 
in  the  day  we  first  come  to  Christ.  Poor  needy  sinners 
we  continue  to  be  so  long  as  we  live,  drawing  all  the 
grace  we  have  every  hour  out  of  Christ's  fulness.  Sin- 
ners we  shall  find  ourselves  in  the  hour  of  our  death, 
and  shall  die  as  much  indebted  to  Christ's  blood,  as  in 
the  day  we  first  believed. 


MATTHEW  IX.  14-26. 


14  Then  came  to  him  the  disciples 
of  John,  saying,  Why  do  we  and  the 
Pharisees  fast  oft,  but  thy  disciples 
fiist  not  ? 

15  And  Jesus  said  unto  tliem,  Can 
the  children  of  the  bridechamber 
mourn,  as  long  as  the  bridegroom  is 
•with  them  ?  but  tlie  days  wdl  come, 
wlien  the  bridegroom  shall  be  taken 
from  them,  and  then  shall  they  fast. 

16  No  man  putteth  a  piece  of  new 
cloth  unto  an  old  garment,  for  that 
which  is  put  in  to  fill  it  up  taketh 
from  the  garment,  and  the  rent  is 
made  worse. 

17  Neither  do  men  put  new  wine 
into  old  bottles  :  else  the  bottles  break, 
and  the  wine  runneth  out,  and  the 
bottles  perish  :  but  they  put  new  wine 
into  new  bottles,  and  both  are  pre- 
served. 


18  While  he  spake  these  things 
unto  them,  behold,  there  came  a 
certain  ruler,  and  worshipped  him, 
saying,  My  daugliter  is  even  now 
dead :  but  come  and  lay  thy  hand 
upon  her,  and  she  shall  live. 

19  And  Jesus  arose,  and  followed 
him,  and  so  did  bis  disciples. 

20  And,  behold,  a  woman,  which 
was  diseased  with  an  issue  of  blood 
twelve  years,  came  behind  Jiim^  and 
touched  the  hem  of  his  garment : 

21  For  she  said  within  herself.  If 
I  may  but  touch  his  garment,  I  shall 
be  whole. 

22  But  Jesus  turned  him  about, 
and  when  he  saw  her,  he  said, 
Daughter,  be  of  good  comfort;  thy 
faith  hath  made  thee  whole.  And  the 
woman  was  made  whole  from  that 
hour. 


MATTHEW,    CHAP,    IX. 


87 


23  And  when  Jesus  came  into  the 
ruler's  house,  and  saw  the  minstrels 
and  the  people  making  a  noise, 

24  He  said  unto  them,  Give  place  : 
for  the  maid  is  not  dead,  butsleepeth. 
And  they  laughed  him  to  scorn. 


25  But  when  the  people  were  put 
forth,  he  went  in,  and  took  her  by 
the  hand,  and  the  maid  arose. 

26  And  the  fame  hereof  went  abroad 
into  all  that  land. 


Let  us  mark  in  this  passage,  the  gracious  name  by  which 
the  Lord  Jesus  speaks  of  Himself.  He  calls  Himself 
"  the  hridegroomP 

What  the  bridegroom  is  to  the  bride,  the  Lord  Jesus 
is  to  the  souls  of  all  who  believe  in  Him.  He  loves  them 
with  a  deep  and  everlasting  love.  He  takes  them  into 
union  with  Himself.  They  are  "  one  with  Christ  and 
Christ  in  them."  He  pays  all  their  debts  to  Grod.  He 
supplies  all  their  daily  need.  He  sympathizes  with  them 
in  all  their  troubles.  He  bears  with  all  their  infirmities, 
and  does  not  reject  them  for  a  few  weaknesses.  He 
regards  them  as  part  of  Himself.  Those  that  persecute 
and  injure  them  are  persecuting  Him.  The  glory  that 
He  has  received  from  His  Father  they  will  one  day 
share  with  Him,  and  where  He  is,  there  shall  they  be. 
Such  are  the  privileges  of  all  true  Christians.  They  are 
the  Lamb's  wife.  (Rev.  xix.  7.)  Such  is  the  portion  to 
which  faith  admits  us.  By  it  God  joins  our  poor  sinful 
3ouls  to  one  precious  Husband  ;  and  those  whom  God 
thus  joins  together,  shall  never  be  put  asunder.  Blessed 
,^deed  are  they  that  believe  ! 

Let  us  mark,  in  the  next  place,  wliat  a  ivise principle  the 
Lord  Jesus  lays  down  for  the  treatment  of  young  disciples. 

There  were  some  who  found  fault  with  our  Lord's  fol- 
i  jwers,  because  they  did  not  fast  as  John  the  Baptist's 
lisciples  did.  Our  Lord  defends  His  disciples  with  an 
^.ygument  full  of  deep  wisdom.     He  shows  that  there 


88  EXPOSITORY   THOUGHTS. 

would  be  a  want  of  fitness  in  their  fasting,  so  long  as  He, 
their  Bridegroom,  was  with  them.  But  He  does  not 
stop  there.  He  goes  on  to  show,  by  two  parables,  that 
young  beginners  in  the  school  of  Christianity  must  be 
dealt  with  gently.  They  must  be  taught  as  they  are 
able  to  bear.  They  must  not  be  expected  to  receive 
everything  at  once.  To  neglect  this  rule  would  be  as 
unwise  as  to  ^^  put  new  wine  into  old  bottles,"  or  to  put 
"  a  piece  of  new  cloth  to  an  old  garment." 

There  is  a  mine  of  deep  wisdom  in  this,  which  all 
would  do  well  to  remember,  in  the  spiritual  teaching  of 
those  who  are  young  in  experience.  We  must  be  careful 
not  to  attach  an  excessive  importance  to  the  lesser  things 
of  religion.  We  must  not  be  in  a  hurry  to  require  a 
minute  conformity  to  one  rigid  rule  in  things  indifferent, 
until  the  first  principles  of  repentance  and  faith  have 
been  thoroughly  learned.  To  guide  us  in  this  matter, 
we  have  great  need  to  pray  for  gTace,  and  Christian 
common  sense.  Tact  in  dealing  with,  young  disciples  is 
a  rare  gift,  but  a  very  useful  one.  To  know  what  to  in- 
sist upon  as  absolutely  necessary  from  the  first — and 
what  to  reserve,  as  a  lesson  to  be  learned  when  the 
learner  has  come  to  more  perfect  knowledge — is  one  of 
the  highest  attainments  of  a  teacher  of  souls. 

Let  us  mark,  in  the  next  place,  what  encouragement 
our  Lord  gives  to  the  humblest  faith. 

We  read  in  this  passage,  that  a  woman  sorely  afflicted 
with  disease,  came  behind  our  Lord  in  the  crowd,  and 
"  touched  the  hem"  of  His  garment,  in  the  hope  that 
by  so  doing  she  should  be  healed.  She  said  not  a  word 
to  obttiin  help.     She  made  no  public  confession  of  faith. 


MATTHEW^    CHAP.    IX.  89 

But  she  had  confidence,  that  if  she  could  only  "  touch  His 
garment,"  she  would  be  made  well.  And  so  it  was.  There 
lay  hid  in  that  act  of  her's  a  seed  of  precious  faith,  which 
obtained  our  Lord's  commendation.  She  was  made  whole 
at  once,  and  returned  home  in  peace.  To  use  the  words 
of  a  good  old  writer,  "  She  came  trembling,  and  went 
back  triumphing." 

Let  us  store  up  in  our  minds  this  history.  It 
may  perhaps  help  us  mightily  in  some  hour  of  need. 
Our  faith  may  be  feeble.  Our  courage  may  be  small. 
Our  grasp  of  the  Gospel,  and  its  promises,  may  be  weak 
and  trembling.  But,  after  all,  the  grand  question  is,  do 
we  really  trust  only  in  Christ  ?  Do  v^e  look  to  Jesus, 
and  only  to  Jesus,  for  pardon  and  peace  ?  If  this  be  so, 
it  is  well.  If  we  may  not  touch  His  garment,  we  can 
touch  His  heart.  Such  faith  saves  the  soul.  Weak  faith 
is  less  comfortable  than  strong  faith.  Weak  faith  will 
carry  us  to  heaven  with  far  less  joy  than  full  assurance. 
But  weak  faith  gives  an  interest  in  Christ  as  surely  as 
strong  faith.  He  that  only  touches  the  hem  of  Christ's 
garment  shall  never  perish. 

In  the  last  place,  let  us  mark  in  this  passage,  our 
Lord's  almighty  power.  He  restores  to  life  one  that  was 
dead. 

How  wonderful  that  sight  must  have  been  !  Who 
that  has  ever  seen  the  dead,  can  forget  the  stillness,  the 
silence,  the  coldness,  when  the  breath  has  left  the  body  ? 
Who  can  forget  the  awful  feeling,  that  a  mighty  change 
has  taken  place,  and  a  mighty  gulf  been  placed  between 
ourselves  and  the  departed  ?  But  behold  !  our  Lord  goes 
to  the  chamber  where  the  dead  lies,  and  calls  the  spirit 


90 


EXPOSITORY    THOUGHTS. 


back  to  its  earthly  tabernacle.  The  pulse  once  more 
beats.  The  eyes  once  more  see.  The  breath  once  more 
comes  and  goes.  The  ruler's  daughter  is  once  more 
alive,  and  restored  to  her  father  and  mother.  This  was 
omnipotence  indeed  !  None  could  have  done  this  but  He 
who  first  created  man,  and  has  all  power  in  heaven  and 
earth. 

This  is  the  kind  of  truth  we  never  can  know  too  Avell. 
The  more  clearly  we  see  Christ's  power,  the  more  likely 
we  are  to  realize  Gospel  peace.  Our  position  may  be 
trying.  Our  hearts  may  be  weak.  The  world  may  be 
difficult  to  journey  through.  Our  faith  may  seem  too 
small  to  carry  us  home.  But  let  us  take  courage,  when 
we  think  on  Jesus,  and  not  be  cast  down.  Greater  is  He 
that  is  for  us,  than  all  they  that  are  against  us.  Our 
Saviour  can  raise  the  dead.     Our  Saviour  is  almighty. 


MATTHEW  IX.  27—37. 


27  And  when  Jesus  departed  thence, 
two  blind  men  followed  him,  crying, 
and  saying.  Thou  Son  of  David,  have 
mercy  on  ns. 

28  And  when  he  was  come  into  the 
house,  the  blind  men  came  to  him: 
and  Jesus  saith  unto  them.  Believe 
ye  that  I  am  able  to  do  this  ?  They 
said  unto  him.  Yea,  Lord. 

29  Then  touched  he  their  eyes, 
Baying,  According  to  your  faith  be  it 
unto  you. 

30  And  their  eyes  were  opened ; 
and  Jesus  straitly  charged  them,  say- 
ing. See  that  no  man  know  it. 

31  But  they,  when  they  were  de- 
parted, spread  abroad  his  fame  in  all 
that  country. 

32  As  they  went  out,  behold,  they 
brought  to  him  a  dumb  man  possessed 
with  a  devil. 

33  And  when  the  devil  was  cast 
out,  the  dumb  spake ;  and  the  multi- 


tudes marvelled,  saying,  It  was  never 
80  seen  in  Israel. 

34  But  the  Pharisees  said.  He 
casteth  out  devils  through  the  prince 
of  the  devils. 

35  And  Jesus  went  about  all  the 
cities  and  villages,  teaching  in  their 
synagogues,  and  preaching  the  Gospel 
of  the  kingdom,  and  healing  every 
sickness  and  every  disease  among  the 
people. 

36  But  when  he  saw  the  multitudes, 
he  was  moved  witli  compassion  on 
them,  because  they  fainted,  and  were 
scattered  abroad,  as  sheep  having  no 
shepherd. 

37  Then  saith  he  unto  his  disciples, 
The  harvest  truly  is  plenteous,  but 
the  laborers  are  few ; 

38  Pray  ye  therefore  the  Lord  of 
the  harvest,  that  he  wiU  send  forth 
laborers  into  his  harvest. 


91 

There  are  four  lessons  in  this  passage,  which  deserve 
close  attention.     Let  us  mark  them  each  in  succession. 

Let  us  markj  in  the  first  place,  that  strong  faith  in 
Christ  may  sometimes  be  found  where  it  might  least  have 
been  expected.  Who  would  have  thought  that  two  blind 
men  would  have  called  our  Lord  the  "  Son  of  David  ?" 
They  could  not,  of  course,  have  seen  the  miracles  that 
He  did.  They  could  only  know  Him  by  common  report. 
But  the  eyes  of  their  understanding  were  enlightened,  if 
their  bodily  eyes  were  dark.  They  saw  the  truth  which 
Scribes  and  Pharisees  could  not  see.  They  saw  that 
Jesus  of  Nazareth  was  the  Messiah.  They  believed  that 
He  was  able  to  heal  them. 

An  example  like  this  shows  us,  that  we  must  never 
despair  of  any  one's  salvation,  merely  because  he  lives  in 
a  position  unfavorable  to  his  soul.  Grace  is  stronger 
than  circumstances.  The  life  of  religion  does  not  depend 
merely  upon  outw^ard  advantages.  The  Holy  Ghost  can 
give  faith,  and  keep  faith  in  active  exercise  without  book- 
learning,  without  money,  and  with  scanty  means  of  grace. 
Without  the  Holy  Ghost  a  man  may  know  all  mysteries, 
and  live  in  the  full  blaze  of  the  Gospel,  and  yet  be  lost. 
We  shall  see  many  strange  sights  at  the  last  day.  Poor 
cottagers  will  be  found  to  have  believed  in  the  Son  of 
David,  while  rich  men,  full  of  university  learning,  will 
prove  to  have  lived  and  died  like  the  Pharisees,  in 
hardened  unbelief.  Many  that  are  last  will  be  first,  and 
the  first  last.     (Matt.  xx.  16.) 

Let  us  mark,  in  the  next  place,  that  our  Lord  Jesus 
Christ  has  had  great  experience  of  disease  and  sickness. 
He  "  went  about  all  the  cities  and  villages''  doing  good. 


92  EXPOSITORY    THOUGHTS. 

He  was  an  eye-witness  of  all  the  ills  that  flesh  is  heir  to. 
He  saw  ailments  of  every  kind,  sort,  and  description. 
He  was  brought  in  contact  with  every  form  of  bodily 
suffering.  None  were  too  loathsome  for  Him  to  attend 
to.  None  were  too  frightful  for  Him  to  cure.  He  was 
a  healer  of  every  "  sickness  and  every  disease." 

There  is  much  comfort  to  be  drawn  from  this  fact. 
We  are  each  dwelling  in  a  poor  frail  body.  We  never 
know  what  quantity  of  suffering  we  may  have  to  watch, 
as  we  sit  by  the  bedside  of  dear  relations  and  friends. 
We  never  know  what  racking  complaint  we  ourselves 
may  have  to  submit  to,  before  we  lie  down  and  die.  But 
let  us  arm  ourselves  betimes  with  the  precious  thought 
that  Jesus  is  specially  fitted  to  be  the  sick  man's  friend. 
That  great  high-priest  to  whom  we  must  apply  for  pardon 
and  peace  with  Grod,  is  eminently  qualified  to  sympathize 
with  an  aching  body,  as  well  as  to  heal  an  ailing  con- 
science. The  eyes  of  Him  who  is  King  of  kings  used 
often  to  look  with  pity  on  the  diseased.  The  world  cares 
little  for  the  sick,  and  often  keeps  aloof  from  them. 
But  the  Lord  Jesus  cares  specially  for  the  sick.  He  is 
the  first  to  visit  them,  and  say,  "I  stand  at  the  door 
and  knock."  Happy  are  they  who  hear  His  voice,  and 
let  Him  in  ! 

Let  us  mark,  in  the  next  place,  our  Lord's  tender  co7i- 
cernfoT  neglected  souls.  "  He  saw  multitudes"  of  people 
when  He  was  on  earth,  scattered  about  "like  sheep  having 
no  shepherd,"  and  He  was  moved  with  compassion.  He 
saw  them  neglected  by  those  who,  for  the  time,  ought  to 
have  been  teachers.  He  saw  them  ignorant,  hopeless, 
helpless,  dying,  and  unfit  to  die.     The  sight  moved  Him 


93 

to  deep  pity.  That  loving  heart  could  not  see  such 
things,  and  not  feel. 

Now  wliat  are  our  feelings  when  we  see  such  a  sight  ? 
This  is  the  question  that  should  arise  in  our  minds. 
There  are  many  such  to  be  seen  on  every  side.  There 
are  millions  of  idolaters  and  heathen  on  earth — millions 
of  deluded  Mahometans — millions  of  superstitious  Ro- 
man Catholics.  There  are  thousands  of  ignorant  Protest- 
ants near  our  own  doors.  Do  we  feel  tenderly  concerned 
about  their  souls  ?  Do  we  deeply  pity  their  spiritual 
destitution  ?  Do  we  long  to  see  that  destitution  relieved  ? 
These  are  serious  inquiries,  and  ought  to  be  answered. 
It  is  easy  to  sneer  at  missions  to  the  heathen,  and  those 
who  work  for  them.  But  the  man  who  does  not  feel 
for  the  souls  of  all  unconverted  persons,  can  surely  not 
have  "  the  mind  of  Christ."  (1  Cor.  ii.  16.) 

Let  us  mark,  in  the  last  place,  that  the7^e  is  a  solemn 
duty  incumbent  on  all  Christians,  who  would  do  good  to 
the  unconverted  part  of  the  world.  They  are  to  pray  for 
more  men  to  be  raised  up  to  work  for  the  conversion  of 
souls.  It  seems  as  if  it  was  to  be  a  daily  part  of  our 
prayers.  "  Pray  ye  the  Lord  of  the  harvest  that  he 
would  send  forth  laborers  into  his  harvest." 

If  we  know  anything  of  prayer,  let  us  make  it  a  point 
of  conscience  never  to  forget  this  solemn  charge  of  our 
Lord's.  Let  us  settle  it  in  our  minds,  that  it  is  one  of 
the  surest  ways  of  doing  good,  and  stemming  evil. 
Personal  working  for  souls  is  good.  Griving  money  is 
good.  But  praying  is  best  of  all.  By  prayer  we  reach 
Him  without  v/hom  work  and  money  are  alike  in  vain. 
We  obtain  the  aid  of  the  Holy  Ghost. — Money  can  pay 


94 


EXPOSITORY   THOUGHTS. 


agents. 


Universities  can  give  learning.  Congregations 
may  elect.  Bishops  may  ordain.  But  the  Holy  Ghost 
alone,  can  make  ministers  of  the  Gospel,  and  raise  up  lay 
workmen  in  the  spiritual  harvest,  who  need  not  be 
ashamed.  Never,  never  may  we  forget  that  if  we  would 
do  good  to  the  world,  our  first  duty  is  to  pray  ! 


MATTHEW  X.  1—15. 


1  And  when  lie  had  called  tinto 
Tiim  his  twelve  disciples,  he  gave  them 
power  against  unclean  spirits,  to  cast 
them  out,  and  to  heal  ail  manner  of 
sickness  and  all  manner  of  disease. 

2  Now  the  names  of  the  twelve 
apostles  are  these :  The  first,  Simon, 
who  is  called  Peter,  and  Andrew  his 
brother ;  James,  tlie  son  of  Zebedee, 
and  John  his  brother ; 

3  Philip,  and  Bartholomew;  Thom- 
as, and  Matthew  the  Publican ;  James 
the  son  of  Alphasus,  and  Lebbaius, 
whose  surname  was  ThaddsBus : 

4  Simon  the  Caiiaanite,  and  Judas 
Iscariot,  who  also  betrayed  him. 

5  These  twelve  Jesus  sent  forth, 
and  commanded  them,  saying.  Go  not 
into  the  way  of  the  Gentiles,  and 
into  any  city  of  the  Samaritans  enter 
ye  not : 

6  But  go  rather  to  the  lost  sheep 
of  the  house  of  Israel. 

7  And  as  ye  go,  preach,  saying, 
The  hingdom  of  heaven  is  at  baud. 

8  Heal  the  sick,  cleanse  the  lepers, 


raise  the  dead,  cast  out  devils :  freely 
ye  have  received,  freely  give. 

9  Provide  neither  gold  nor  silver, 
nor  brass  in  your  purses-, 

10  Nor  scrip  for  your  journey,  nei- 
ther two  coats,  neither  shoes,  nor  yet 
staves  :  for  the  workman  is  worthy  of 
his  meat. 

11  And  into  whatsoever  city  or 
town  ye  shall  enter,  enquire  who  in 
it  is  worthy ;  and  there  abide  till  ye 
go  thence. 

12  And  when  ye  come  into  an 
house,  salute  it. 

13  And  if  the  house  be  worthy,  let 
your  peace  come  upon  it :  but  if  it  be 

j  not  worthy,  let  your  peace  return  to 

i  you. 

14  And  whosoever  shall  not  receive 
you,  nor  hear  your  words,  when  ye 
depart  out  of  that  house  or  city, 
shake  off  the  dust  of  your  feet. 

15  Verily  I  say  unto  you.  It  shall 
be  more  tolerable  for  the  land  of 
Sodom  and  Gomorrha  in  the  day  of 

I  judgment,  than  for  that  city. 


This  chapter  is  one  of  peculiar  solemnity.  Here  is  the 
record  of  the  first  ordination  which  ever  took  place  in  the 
church  of  Christ.  The  Lord  Jesus  chooses  and  sends 
forth  the  twelve  apostles. — Here  is  an  account  of  the  first 
charge  ever  delivered  to  newly  ordained  Christian  minis- 
ters.    The  Lord  Jesus  Himself  delivers  it. — Never  was 


95 

there  so  important  an  ordination.  Never  was  there  so 
solemn  a  charge  ! 

There  are  three  lessons  which  stand  out  prominently 
on  the  face  of  the  first  fifteen  verses  of  this  chapter. 
Let  us  take  them  in  order. 

We  are  taught,  in  the  first  place,  that  all  ministers  are 
not  necessarily  good  men.  We  see  our  Lord  choosing  a 
Judas  Iscariot  to  be  one  of  His  apostles.  We  cannot 
doubt  that  He  who  knew  all  hearts,  knew  well  the  charac- 
ters of  the  men  whom  He  chose.  And  He  includes  in 
the  list  of  apostles  one  who  was  a  traitor  ! 

We  shall  do  well  to  bear  in  mind  this  fact.  Orders  do 
not  confer  the  saving  grace  of  the  Holy  Ghost.  Ordained 
men  are  not  necessarily  converted.  We  are  not  to  regard 
them  as  infallible,  either  in  doctrine  or  in  practice.  We 
are  not  to  make  popes  or  idols  of  them,  and  insensibly 
put  them  in  Christ's  place.  We  are  to  regard  them  as 
"  men  of  like  passions"  with  ourselves,  liable  to  the  same 
infirmities,  and  daily  requiring  the  same  grace.  We  are 
not  to  think  it  impossible  for  them  to  do  very  bad  things, 
or  to  expect  them  to  be  above  the  reach  of  harm  from 
flattery,  covetousness,  and  the  world.  We  are  to  prove 
their  teaching  by  the  word  of  God,  and  follow  them  so 
far  as  they  follow  Christ,  but  no  further.  Above  all,  we 
ought  to  pray  for  them,  that  they  may  be  successors 
not  of  Judas  Iscariot,  but  of  James  and  John.  It  is  an 
awful  thing  to  be  a  minister  of  the  Gospel  !  Ministers 
need  many  prayers. 

We  are  taught,  in  the  next  place,  that  the  great  work 
<ofa  minister  of  Christ  is  to  do  good.  He  is  sent  to  seek 
,^'lost  sheep,"— to  proclaim  glad  tidings, — to  relieve  those 


96  EXPOSITORY   THOUGHTS. 

who  are  suffering, — to  diminish  sorrow, — and  to  increase 
joy.  His  life  is  meant  to  be  one  of  "  giving,"  rather  than 
receiving. 

This  is  a  high  standard,  and  a  very  peculiar  one.  Let 
it  be  well  weighed,  and  carefully  examined.  It  is  plain, 
for  one  thing,  that  the  life  of  a  faithful  minister  of  Christ 
cannot  be  one  of  ease.  He  must  be  ready  to  spend  body 
and  mind,  time  and  strength,  in  the  work  of  His  calling. 
Laziness  and  frivolity  are  bad  enough  in  any  profession, 
but  worst  of  all  in  that  of  a  watchman  for  souls. — It  is 
plain,  for  another  thing,  that  the  position  of  the  ministers 
of  Christ  is  not  that  which  ignorant  people  sometimes 
ascribe  to  them,  and  which  they  unhappily  sometimes 
claim  for  themselves.  They  are  not  so  much  ordained  to 
rule  as  to  serve.  They  are  not  intended  so  much  to 
have  dominion  over  the  Church,  as  to  supply  its  wants, 
and  wait  upon  its  members.  (2  Cor.  i.  24.)  Happy 
would  it  be  for  the  cause  of  true  religion,  if  these  things 
were  better  understood  !  Half  the  diseases  of  Chris- 
tianity have  arisen  from  mistaken  notions  about  the 
minister's  office. 

We  are  taught,  in  the  last  place,  that  it  is  a  most 
dangerous  thing  to  neglect  the  offers  of  the  Gospel.  It  shall 
prove  "  more  tolerable  for  the  land  of  Sodom  and  Go- 
morrha"  in  the  judgment  day,  than  for  those  who  have 
heard  Christ's  truth,  and  not  received  it. 

This  is  a  doctrine  fearfully  overlooked,  and  one  that 
deserves  serious  consideration.  Men  are  sadly  apt  to 
forget,  that  it  does  not  require  great  open  sins  to  be  sinned, 
in  order  to  ruin  a  soul  for  ever.  They  have  only  to  go 
on  hearing  without  believing,  listening  without  repenting, 


going  to  Church  without  going  to  Christ" and  by  and  bye 
they  will  find  themselves  in  hell !  We  shall  all  be  judged 
according  to  our  light.  We  shall  have  to  give  account 
of  our  use  of  religious  privileges.  To  hear  of  the  "  great 
salvation/'  and  yet  neglect  it,  is  one  of  the  worst  sins  man 
can  commit.  (John  xvi.  9.) 

What  are  we  doing  ourselves  w4th  the  Gospel  ?  This 
is  the  question  which  every  one  who  reads  this  passage 
should  put  to  his  conscience.  Let  us  assume  that  we  are 
decent  and  respectable  in  our  lives,  correct  and  moral  in 
all  the  relations  of  life,  regular  in  our  formal  attendance 
on  the  means  of  grace.  It  is  all  well,  so  far  as  it  goes. 
But  is  this  all  that  can  be  said  of  us  ?  Are  we  really 
receiving  the  love  of  the  truth  ?  Is  Christ  dwelling  in 
our  hearts  by  faith  ?  If  not,  we  are  in  fearful  danger. 
We  are  far  more  guilty  than  the  men  of  Sodom,  who 
never  heard  the  Gospel  at  all.  We  may  awake  to  find, 
that  in  spite  of  our  regularity,  and  morality,  and  correct- 
ness, we  have  lost  our  souls  for  all  eternity  It  wiU 
not  save  us  to  have  lived  in  the  full  sunshine  of  Christian 
privileges,  and  to  have  heard  the  Gospel  faithfully 
preached  every  week.  There  must  be  experimental 
acquaintance  with  Christ.  There  must  be  personal  re- 
ception of  His  truth.  There  must  be  vital  union  with 
Him.  We  must  become  his  servants  and  disciples. 
Without  this,  the  preaching  of  the  Gospel  only  adds  to 
our  responsibility,  increases  our  guilt,  and  will  at  length 
sink  us  more  deeply  into  hell.  These  are  hard  sayings. 
But  the  words  of  Scripture,  which  we  have  read,  are 
plain  and  unmistakeable.     They  are  all  true. 


9S:  EXPOSITORY   THOUGHTS. 


MATTHEW  X.  16—23. 


16  Bebold,  I  send  you  forth  as 
sheep  in  the  midst  of  wolves :  be  ye 
therefore  wise  as  serpents,  and  harm- 
less as  doves. 

17  But  beware  of  men:  for  they 
will  deliver  you  up  to  the  councils. 


20  For  it  is  not  ye  that  speak,  but 
the  Spirit  of  your  Father  which  speuk- 
eth  in  you. 

21  And  the  brother  shall  deliver 
up  the  brother  to  death,  and  the  father 
the  child :  and  the  children  shall  ri^e 


and  they  will  scourge  you  in  their  j  up  against  their  parents,  and  cause 

them  to  be  put  to  death. 

22  And  ye  shall  be  hated  of  all  vun 


synagogues ; 

18  And  ye  shall  be  brought  before 
governors  and  kings  for  my  sake,  for 
a  testimony  against  them  and  the 
Gentiles. 

19  But  when  they  deliver  you  up, 
take  no  thought  how  or  what  ye  shall 
speak :  for  it  shall  be  given  you  in 
that  same  hoiir  what  ye  shall  speak. 


for  my  name's  sake  :  but  he  that  en- 
dureth  to  the  end  shall  be  saved. 

23  But  when  they  persecute  you  in 
this  city,  flee  ye  into  another  :  for 
verily  I  say  unto  you.  Ye  shall  not 
have  gone  over  the  cities  of  Israel, 
till  the  Son  of  man  be  come. 


The  truths  contained  in  these  verses  should  be  pondered 
by  all  who  try  to  do  good  in  the  world.  To  the  seltish 
man,  who  cares  for  nothing  but  his  own  ease  or  comfort, 
there  may  seem  to  be  little  in  them.  To  the  minister  of 
the  Gospel,  and  to  every  one  who  seeks  to  save  souls, 
these  verses  ought  to  be  full  of  interest.  No  doubt  there 
is  much  in  them,  which  applies  specially  to  the  days  of 
the  apostles.  But  there  is  much  also  which  applies  to  all 
times. 

We  see,  for  one  thing,  that  those  who  would  do  good 
to  souls,  must  he  moderate  in  their  expectatiojis.  Tliey 
must  not  think  that  universal  success  will  attend  their 
labors.  They  must  reckon  on  meeting  with  much  oppo- 
sition. They  must  make  up  their  minds  to  "  be  hated," 
persecuted,  and  ill-used,  and  that  too  by  their  nearest 
relations.  They  will  often  find  themselves  like  "  sheep 
in  the  midst  of  wolves.'* 

Let  us  bear  this  in  mind  continually.  Whether  we 
preach,  or  teach,  or  visit  from  house  to  house, — whether 
we  write  or  give  counsel,  or  whatever  wc  do,  let  it  be  a 


MATTHEW,    CHAP.    X.  99 

settled  principle  with  us  not  to  expect  more  than  Scrip- 
ture and  experience  warrant.  Human  nature  is  far 
more  wicked  and  corrupt  than  we  think.  The  power 
of  evil  is  far  greater  than  we  suppose.  It  is  vain  to 
imagine  that  everybody  will  see  what  is  good  for  them, 
and  believe  what  we  tell  them.  It  is  expecting  what  we 
shall  not  find,  and  will  only  end  in  disappointment. 
Happy  is  that  laborer  for  Christ,  who  knows  these 
things  at  his  first  starting,  and  has  not  to  learn  them  by 
bitter  experience  !  Here  lies  the  secret  cause  why  many 
have  turned  back,  who  once  seemed  full  of  zeal  to  do  good. 
They  began  with  extravagant  expectations.  They  did  not 
count  the  cost.  They  fell  into  the  mistake  of  the  great 
German  Keformer,  who  confessed  he  forgot  at  one  time, 
that  "  old  Adam  was  too  strong  for  young  Melancthon." 

We  see,  for  another  thing,  that  those  who  icould  do 
good  have  need  to  pray  for  luisdom,  good  sense,  and  a 
sound  mind.  Our  Lord  tells  his  disciples  to  be  ^^  wise  as 
serpents,  and  harmless  as  cloves."  He  tells  them  that 
when  they  are  persecuted  in  one  place,  they  may  law- 
fully "  flee  to  another." 

There  are  few  of  our  Lord's  instructions  which  it  is 
so  difficult  to  use  rightly  as  this.  There  is  a  line  marked 
out  for  us  between  two  extremes  ;  but  one  that  it  re- 
quires great  judgment  to  define.  To  avoid  persecution 
by  holding  our  tongues,  and  keeping  our  religion  entirely 
to  ourselves,  is  one  extreme.  We  are  not  to  err  in  that 
direction. — To  court  persecution,  and  thrust  our  religion 
upon  every  one  we  meet,  without  regard  to  place,  time, 
or  circumstances,  is  another  extreme.  In  this  direction 
also  we  are  warned  not  to  err  any  more  than  in  the 


100  EXPOSITORY   THOUGHTS. 

other. — Truly  we  may  say,  "who  is  sufficient  for  these 
things  T'  We  have  need  to  cry  to  the  only  wise  God  for 
wisdom. 

The  extreme  into  which  most  men  are  liable  to  fall  in 
the  present  day,  is  that  of  silence,  cowardice,  and  letting 
others  alone.  Our  so-called  prudence  is  apt  to  degene- 
rate into  a  compromising  line  of  conduct,  or  downright 
unfaithfulness.  We  are  only  too  ready  to  suppose  that  it 
is  of  no  use  trying  to  do  good  to  certain  people.  We  ex- 
cuse ourselves  from  efforts  to  benefit  their  souls,  by  saying 
it  would  be  indiscreet,  or  inexpedient,  or  would  give  need- 
less offence,  or  would  even  do  positive  harm.  Let  us  all 
watch  and  be  on  our  guard  against  this  spirit.  Laziness 
and  the  devil  are  often  the  true  explanation  of  it.  To 
give  way  to  it  is  pleasant  to  flesh  and  blood,  no  doubt, 
and  saves  us  much  trouble.  But  those  who  give  way  to 
it  often  throw  away  great  opportunities  of  usefulness. 

On  the  other  hand,  it  is  impossible  to  deny  that  there 
is  such  a  thing  as  a  righteous  and  holy  zeal,  which  is  "  not 
according  to  knowledge."  It  is  quite  possible  to  create 
much  needless  offence,  commit  great  blunders,  and  stir  up 
much  opposition,  which  might  have  been  avoided  by  a 
little  prudence,  wise  management,  and  exercise  of  judg- 
TQent.  Let  us  all  take  heed  that  we  are  not  guilty  in 
this  respect.  We  may  be  sure  there  is  such  a  thing  as 
Christian  wisdom,  which  is  quite  distinct  from  Jesuitical 
subtlety,  *or  carnal  policy.  This  wisdom  let  us  seek. 
Our  Lord  Jesus  does  not  require  us  to  throw  aside  our 
common  sense,  when  we  undertake  to  work  for  Him. 
There  wiU  be  offence  enough  connected  with  our  religion, 
do  what  we  will ;  but  let  us  not  increase  it  without  cause. 


MATTHEW,    CHAP.    X. 


101 


Let  us  strive  to  "  walk  circumspectly,  not  as  fools  but  as 
wise."  (Ephes.  v.  15.) 

It  is  to  be  feared,  that  believers  in  the  Lord  Jesus  do 
not  sufficiently  pray  for  the  spirit  of  knowledge,  judg- 
ment, and  a  sound  mind.  They  are  apt  to  fancy  that  if 
they  have  grace,  they  have  all  they  need.  They  forget 
that  a  gracious  heart  should  pray  that  it  may  be  full  of 
wisdom,  as  well  as  of  the  Holy  Grhost.  (Acts  vi.  3.) 
Let  us  all  remember  this.  Great  grace  and  common 
sense  are  perhaps  one  of  the  rarest  combinations. 
That  they  may  go  together,  the  life  of  David,  and  the 
ministry  of  the  apostle  Paul  are  striking  proofs.  In  this, 
however,  as  in  every  other  respect,  our  Lord  Jesus  Christ 
Himself  is  our  most  perfect  example.  None  were  ever 
so  faithful  as  He.  But  none  were  ever  so  truly  wise. 
Let  us  make  Him  our  pattern,  and  walk  in  His  steps. 


MATTHEW  X.  24-33. 


24  The  disciple  is  not  above  Ms 
master,  nor  the  servant  above  his  lord. 

25  It  is  enough  for  the  disciple 
that  he  be  as  his  master,  and  the 
servant  as  Ins  lord.  If  they  have 
called  the  master  of  the  house  Beelze- 
bub, how  much  more  shall  they  call 
them  of  his  household  ? 

26  Fear  them  not  therefore :  for 
there  is  nothing  covered,  that  shall 
not  be  revealed ;  and  hid,  that  shall 
not  be  known. 

27  What  I  tell  you  in  darkness  that 
speak  ye  in  light :  and  what  ye  hear 
in  the  ear,  that  preach  ye  upon  the 
housetops. 

28  And  fear  not  them  which  kill 
the  body,  but  are  not  able  to  kill  the 


soul :  but  rather  fear  him  which  is 
able  to  destroy  both  soul  and  body  in 
hell. 

29  Are  not  two  sparrows  sold  for  a 
farthing  ?  and  one  of  them  shall  not 
fall  on  the  ground  without  your 
Father. 

30  But  the  very  hairs  of  your  head 
are  all  numbered. 

31  Fear  ye  not  therefore,  ye  are  of 
more  vahie  than  many  sparrows. 

32  Whosoever  therefore  shall  con- 
fess me  before  men,  him  will  I  confess 
also  before  my  Father  which  is  iu 
heaven. 

33  But  whosoever  shall  deny  me 
before  men,  him  will  I  also  deny  be- 
fore my  Father  which  is  in  heaven. 


To  do  good  to  souls  in  this  world  is  very  hard.  AH 
who  try  it  fiod  out  this  by  experience.  It  needs  a  large 
stock  of   courage,   faith,   patience,   and   perseverance. 


EXPOSITORY   THOUGHTS. 

Satan  will  fight  vigorously  to  maintain  his  kingdom. 
Human  nature  is  desperately  wicked.  To  do  harm  is 
easy.     To  do  good  is  hard. 

The  Lord  Jesus  knew  this  well,  when  He  sent  forth 
His  disciples  to  preach  the  Gospel  for  the  first  time. 
He  knew  what  was  before  them,  if  they  did  not.  He 
took  care  to  supply  them  with  a  list  of  encouragements, 
in  order  to  cheer  them  when  they  felt  cast  down.  Weary 
missionaries  abroad,  or  fainting  ministers  at  home — dis- 
heartened teachers  of  schools,  and  desponding  visitors 
of  districts,  would  do  well  to  study  often  the  nine  verses 
we  have  just  read.     Let  us  mark  what  they  contain. 

Those  who  try  to  do  good  to  souls  onust  not  expect  to 
fare  better  tlian  their  great  Master,  "  The  disciple  is 
not  above  his  Master,  nor  the  servant  above  his  Lord." 
The  Lord  Jesus  was  slandered  and  rejected  by  those 
whom  he  came  to  benefit.  There  was  no  error  in  His 
teaching.  There  was  no  defect  in  His  method  of  impart- 
ing instruction.  Yet  many  hated  Him,  and  "  called  Him 
Beelzebub."  Few  believed  Him,  and  cared  for  what  He 
said.  Surely  we  have  no  right  to  be  surprised  if  we, 
whose  best  efforts  are  mingled  with  much  imperfection, 
are  treated  in  the  same  way  as  Christ.  If  we  let  the 
world  alone,  it  will  probably  let  us  alone.  But  if  we  try 
to  do  it  spiritual  good,  it  will  hate  us  as  it  did  our  Master. 

Those  who  try  to  do  good  must  look  forward  with 
patience  to  the  day  of  judgment.  "There  is  nothing 
covered  that  shall  not  be  revealed,  and  hid  that  shall  not 
be  known."  They  must  be  content  in  this  present  world 
to  be  misunderstood,  misrepresented,  vilified,  slandered, 
and  abused.    They  must  not  cease  to  work  because  their 


MATTHEW,    CHAP.    X.  103 

motives  are  mistaken,  and  their  characters  fiercely 
assailed.  They  must  remember  continually  that  all  will 
be  set  right  at  the  last  day.  The  secrets  of  all  hearts 
shall  then  be  revealed.  "  He  shall  bring  forth  thy  right- 
eousness as  the  light,  and  thy  judgment  as  the  noon- 
dsij."  (Psal.  xxxvii.  6.)  The  purity  of  their  intentions, 
the  msdom  of  their  labors,  and  the  rightfulness  of  their 
cause,  shall  at  length  be  made  manifest  to  all  the  world. 
Let  us  work  on  steadily  and  quietly.  Men  may  not  un- 
derstand us,  and  may  vehemently  oppose  us.  But  the 
day  of  judgment  draws  nigh.  We  shall  be  righted  at 
last.  The  Lord,  when  He  comes  again,  "  wiU  bring  to 
light  the  hidden  things  of  darkness,  and  will  make  mani- 
fest the  counsels  of  the  hearts,  and  then  shall  every  man 
have  praise  of  Grod.''  (1  Cor.  iv.  5.) 

Those  who  try  to  do  good  must  fear  God  more  than 
man.  Man  can  hurt  the  body,  but  there  his  enmity 
must  stop.  He  can  go  no  further.  God  "is  able  to 
destroy  both  soul  and  body  in  hell."  We  may  be 
threatened  with  the  loss  of  character,  property,  and  all 
that  makes  life  enjoyable,  if  we  go  on  in  the  path  of  re- 
ligious duty.  We  must  not  heed  such  threats,  when 
our  course  is  plain.  Like  Daniel  and  the  three  children, 
we  must  submit  to  anything  rather  than  displease  God, 
and  wound  our  consciences.  The  anger  of  man  may  be 
hard  to  bear,  but  the  anger  of  God  is  much  harder.  The 
fear  of  man  does  indeed  bring  a  snare,  but  we  must 
make  it  give  way  to  the  expulsive  power  of  a  stronger 
principle,  even  the  fear  of  God.  It  was  a  fine  saying 
of  good  Colonel  Gardiner's,  "  I  fear  God,  and  therefore 
there  is  none  else  that  I  need  fear." 


104  EXPOSITORY    THOUGHTS. 

Those  who  try  to  do  good  must  keep  before  their 
minds  the  providential  care  of  God  over  them.  Nothing 
can  happen  m  this  world  without  His  permission.  There 
is  no  such  thing  in  reality  as  chance,  accident,  or  luck. 
"  The  very  hairs  of  their  heads  are  all  numbered.''  The 
path  of  duty  may  sometimes  lead  them  into  great  danger. 
Health  and  life  may  seem  to  be  perilled,  if  they  go 
forward.  Let  them  take  comfort  in  the  thought  that  all 
around  them  is  in  God's  hand.  Their  bodies,  their 
souls,  their  characters  are  all  in  His  safe  keeping.  No 
disease  can  seize  them— no  hand  can  hurt  them,  unless 
He  allows.  They  may  say  boldly  to  every  fearful  thing 
they  meet  with,  "Thou  couldest  have  no  power  at  all 
against  me,  except  it  were  given  thee  from  above." 

In  the  last  place,  those  who  try  to  do  good  should  con^ 
tinually  remember  the  day  lohen  they  tvill  meet  their 
Lord  to  receive  their  final  portion.  If  they  would  have 
Him  own  them,  and  confess  them  before  His  Father's 
throne,  they  must  not  be  ashamed  to  own  and  "  confess 
Him"  before  the  men  of  this  world.  To  do  it  may  cost 
us  much.  It  may  bring  on  us  laughter,  mockery, 
persecution,  and  scorn.  But  let  us  not  be  laughed  out 
of  heaven.  Let  us  recollect  the  great  and  dreadful  day 
of  account,  and  not  be  afraid  to  show  men  that  we  love 
Christ,  and  want  them  to  know  and  love  Him  also. 

Let  these  encouragements  be  treasured  up  in  the 
hearts  of  all  who  labor  in  Christ's  cause,  whatever  their 
position  may  be.  The  Lord  knows  their  trials,  and  has 
spoken  these  things  for  their  comfort.  He  cares  for  all 
His  believing  people,  but  for  none  so  much  as  those  who 
work  for  His  cause,  and  try  to  do  good.     May  we  seek  to 


MATTHEW,    CHAP.    X. 


105 


be  of  that  number.  Every  believer  may  do  something  if 
he  tries.  There  is  always  something  for  every  one  to  do. 
May  we  each  have  an  eye  to  see  it,  and  a  will  to  do  it. 


MATTHEW  X.  84^-42. 


34  Think  not  that  I  am  come  to 
send  peace  on  earth :  I  came  not  to 
Bend  peace,  but  a  sword. 

35  For  I  am  come  to  set  a  man  at 
variance  against  his  fatlier,  and  the 
daughter  against  her  mother,  and  the 
daughter  in  law  against  her  mother 
in  hiw. 

36  And  a  man's  foes  shall  he  they 
of  his  own  household. 

37  He  that  loveth  father  or  mother 
more  than  me  is  not  worthy  of  me : 
and  he  that  loveth  son  or  daugliter 
more  than  me  is  not  worthy  of  me. 

88  And  he  thattaketh  not  his  cross, 
and  followeth  after  me,  is  not  worthy 
of  me. 


39  He  that  findeth  his  life  shall 
lose  it :  and  he  that  loseth  his  life  for 
my  sake  shall  find  it. 

40  He  that  receiveth  you  receiveth 
me,  and  he  tliat  receiveth  me  receiveth 
him  that  sent  me. 

41  He  that  receiveth  a  prophet  ia 
the  name  of  a  prophet  shall  receive  a 
prophet's  reward  ;  and  he  that  receiv- 
eth a  righteous  man  in  the  name  of 
a  righteous  man  shall  receive  a  right- 
eous man's  reward. 

42  And  whosoever  shall  give  to 
drink  unto  one  of  these  little  ones  a 
cup  of  cold  ^oater  only  in  the  name  of 
a  disciple,  verily  I  say  unto  you,  he 
shall  in  no  wise  lose  his  reward. 


In  these  verses  the  great  Head  of  the  Church  winds  up 
His  first  charge  to  those  whom  He  sends  forth  to  make 
known  His  Grospel.  He  declares  three  great  truths, 
which  form  a  fitting  conclusion  to  the  whole  discourse. 

In  the  first  place,  He  bids  us  remember  that  His  Gos- 
pel will  not  cause  peace  and  agreement  wherever  it  comes. 
^'I  came  not  to  send  peace,  but  a  sword/'  The  object 
of  His  first  coming  on  earth  was  not  to  set  up  a  millen- 
nial kingdom  in  which  all  would  be  of  one  mind,  but  to 
bring  in  the  Gospel,  which  would  lead  to  strifes  and 
divisions.  We  have  no  right  to  be  surprised,  if  we  see 
this  continually  fulfilled.  We  are  not  to  think  it  strange, 
if  the  Gospelrends  asunder  families,  and  causes  estrange- 
ment between  the  nearest  relations.  It  is  sure  to  do  so 
in  many  cases,  because  of  the  deep  corruption  of  man's 


106  EXPOSITORY   THOUGHTS. 

heart.  So  long  as  one  man  believes,  and  another  remains 
unbelieving — so  long  as  one  is  resolved  to  keep  his  sins, 
and  another  desirous  to  give  them  up,  the  result  of  the 
preaching  of  the  Gospel  must  needs  he  division.  For 
this  the  Gospel  is  not  to  blame,  but  the  heart  of  man. 

There  is  a  deep  truth  in  all  this,  which  is  constantly 
forgotten  and  overlooked.  Many  talk  vaguely  about 
unity,  and  harmony,  and  peace  in  the  Church  of  Christ, 
as  if  they  were  things  that  we  ought  always  to  expect, 
and  for  the  sake  of  which  everything  ought  to  be  sacri- 
ficed. Such  persons  would  do  well  to  remember  the  words 
of  our  Lord.  No  doubt  unity  and  peace  are  mighty  bles- 
sings. We  ought  to  seek  them,  pray  for  them,  and  give 
up  everything  in  order  to  obtain  them,  excepting  truth 
and  a  good  conscience.  But  it  is  an  idle  dream  to  sup- 
pose that  the  churches  of  Christ  will  enjoy  much  of  unity 
and  peace  before  the  millennium  comes. 

In  the  second  place,  our  Lord  tells  us  that  true  Chris- 
tians  must  make  up  their  minds  to  trouble  iii  this  loorld. 
Whether  we  are  ministers  or  hearers,  whether  we  teach 
or  are  taught,  it  makes  little  difference.  We  must  carry 
"  a  cross."  We  must  be  content  to  lose  even  life  itself 
for  Christ's  sake.  We  must  submit  to  the  loss  of  man's 
favor,  we  must  endure  hardships,  we  must  deny  ourselves 
in  many  things,  or  we  shall  never  reach  heaven  at  last. 
So  long  as  the  world,  the  devil,  and  our  own  hearts,  are 
what  they  are,  these  things  must  be  so. 

We  shall  find  it  most  useful  to  remember  this  lesson 
ourselves,  and  to  impress  it  upon  others.  Few  things  do 
so  much  harm  in  religion  as  exaggerated  expectations. 
People  look  for  a  degree  of  worldly  comfort  in  Christ's 


107 

service  which  they  have  no  right  to  expect,  and  not  find- 
ing what  they  look  for,  are  tempted  to  give  up  religion 
in  disgust.  Happy  is  he  who  thoroughly  understands, 
that  though  Christianity  holds  out  a  crown  in  the  end,  it 
brings  also  a  cross  in  the  way. 

Iq  the  last  place,  our  Lord  cheers  us  by  saying  that 
the  least  service  done  to  those  ivho  ivorh  in  His  cause  is 
observed  and  rewarded  of  God.  He  that  gives  a  believer 
so  little  as  "  a  cup  of  cold  water  only  in  the  name  of  a 
disciple  shall  in  no  wise  lose  his  reward." 

There  is  something  very  beautiful  in  this  promise.  It 
teaches  us  that  the  eyes  of  the  great  Master  are  ever 
upon  those  who  labor  for  him,  and  try  to  do  good. 
They  seem  perhaps  to  work  on  unnoticed  and  unregarded. 
The  proceedings  of  preachers,  and  missionaries,  and 
teachers,  and  visitors  of  the  poor,  may  appear  very 
trifling  and  insignificant,  compared  to  the  movements  of 
kings  and  parliaments,  of  armies  and  of  statesmen.  But 
they  are  not  insignificant  in  the  eyes  of  God.  He  takes 
notice  who  opposes  His  servants,  and  who  helps  them. 
He  observes  who  is  kind  to  them,  as  Lydia  was  to  Paul — 
and  who  throws  difficulties  in  their  way,  as  Diotrephes  did 
to  John.  All  their  daily  experience  is  recorded,  as  they 
labor  on  in  His  harvest.  All  is  written  down  in  the 
great  book  of  His  remembrance,  and  will  be  brought  to 
light  at  the  last  day.  The  chief  butler  forgat  Joseph, 
when  he  was  restored  to  his  place.  But  the  Lord  Jesus 
never  forgets  any  of  His  people.  He  will  say  to  many 
who  little  expect  it,  in  the  resurrection  morning,  "  I  was 
an  hungered,  and  ye  gave  me  meat :  I  was  thirsty,  and 
ye  gave  me  drink."     (Matt.  xxv.  35.) 


108 


EXPOSITORY   TIIOTTGHTS. 


Let  US  ask  ourselves,  as  we  close  the  chapter,  in  what 
light  we  regard  Christ's  work  and  Christ's  cause  in  the 
world  ?  Are  we  helpers  of  it,  or  hinderers  ?  Do  we 
in  anywise  aid  the  Lord's  "  prophets,"  and  "  righteous 
men  ?"  Do  we  assist  His  "  little  ones  ?"  Do  we 
impede  His  laborers,  or  do  we  cheer  them  on  ? — These 
are  serious  questions.  They  do  well  and  wisely  who  give 
the  "  cup  of  cold  water,"  whenever  they  have  opportunity. 
They  do  better  still  who  work  actively  in  the  Lord's 
vineyard.  May  we  all  strive  to  leave  the  world  a  better 
world  than  it  was  when  we  were  born  !  This  is  to  have 
the  mind  of  Christ.  This  is  to  find  out  the  value  of  the 
lessons  this  wonderful  chapter  contains. 


MATTHEW  XI.  1—15. 


1  And  it  came  to  pass,  -when  Jesus 
had  made  an  end  of  commanding  his 
twelve  disciples,  lie  departed  tlience 
to  teach  and  to  preach  in  their  cities. 

2  Now  when  John  liad  heard  in  the 
prison  the  works  of  Christ,  he  sent 
two  of  his  disciples, 

3  And  said  unto  him,  Art  thou  he 
that  should  come,  or  do  we  look  for 
another  ? 

4t  Jesus  answered  and  said  unto 
them.  Go  and  shew  John  again  those 
things  which  ye  do  hear  and  see : 

5  The  blind  receive  their  siglit,  and 
the  lame  walk,  the  lepers  are  cleansed, 
and  the  deaf  hear,  the  dead  are  raised 
up,  and  the  poor  have  the  Gospel 
preached  to  them. 

6  And  blessed  is  lie,  whosoever 
shall  not  be  offended  in  me. 

7  And  as  they  departed,  Jesus  be- 
gan to  say  unto  the  multitudes  con- 
cerning John,  What  went  ye  out  into 
the  wilderness  to  see  ?  A  reed  shaken 
with  the  wind  ? 

8  But  what  went  vou  out  for  to  see  ? 


I  A  man  clothed  in  soft  raiment  ?  be- 
hold, tliey  that  wear  soft  clothing  are 
in  kings^'houses. 

9  But  what  went  ye  out  for  to  see  ? 
A  prophet  ?  yea,  I  say  unto  you,  and 
more  than  a  prophet. 

10  For  this  is  he,  of  whom  it  is 
written,  Behold,  I  send  my  messenger 
before  thy  face,  which  shall  prepare 
tliy  way  before  thee. 

11  Verily  I  say  unto  you.  Among 
them  that  are  born  of  women  there 
hatli  not  risen  a  greater  than  John 
the  Baptist ;  notwithstanding  he  that 
is  least  in  the  kingdom  of  heaven  is 
greater  than  he. 

12  And  from  the  days  of  John  the 
Baptise  until  now  the  kingdom  of 
heaven  sutfereth  violence,  and  the 
violent  take  it  by  force. 

13  For  all  the  Prophets  and  the 
Law  prophesied  until  John. 

14  And  if  ye  wiil  receive  if,  this  is 
Elias,  which  was  for  to  come. 

15  He  that  hath  ears  to  hear,  let 
him  hear. 


The  first  thing  that  demands  our  attention  in  this  pas- 


109 

sage,  is  the  message  ivJiich  John  the  Baptist  sends  to  our 
Lord  Jesus  Christ.  He  "  sent  two  of  his  disciples,  and 
said  unto  him,  Art  thou  he  that  should  come,  or  do  we 
look  for  another  ?" 

This  question  did  not  arise  from  doubt  or  unbelief  on 
the  part  of  John.  We  do  that  holy  man  injustice,  if  we 
interpret  it  in  such  a  way.  It  was  put  for  the  benefit  of 
his  disciples.  It  was  meant  to  give  them  an  opportunity  of 
hearing  from  Christ's  own  lips,  the  evidence  of  His 
divine  mission.  No  doubt  John  the  Baptist  felt  that  his 
own  ministry  was  -ended.  Something  within  him  told 
him  that  he  would  never  come  forth  from  Herod's  prison- 
house,  but  would  surely  die.  He  remembered  the  ignorant 
jealousies  that  had  already  been  shown  by  his  disciples 
towards  the  disciples  of  Christ.  He  took  the  most 
likely  course  to  dispel  those  jealousies  for  ever.  He  sent 
his  followers  to  "  hear  and  see''  for  themselves. 

The  conduct  of  John  the  Baptist  in  this  matter 
aflfords  a  striking  example  to  ministers,  teachers,  and 
parents,  when  they  draw  near  the  end  of  their  course. 
Their  chief  concern  should  be  about  the  souls  of  those 
they  are  going  to  leave  behind  them.  Their  great  desire 
should  be  to  persuade  them  to  cleave  to  Christ.  The 
death  of  those  who  have  guided  and  instructed  us  on 
earth  ought  always  to  have  this  effect.  It  should  make 
us  lay  hold  more  firmly  on  Him  who  dieth  no  more, 
"  continueth  ever,"  and  "  hath  an  unchangeable  priest- 
hood." (Heb.  vii.  24.) 

The  second  thing  that  demands  our  notice  in  this  pas- 
sage, is  the  high  testimony  lohich  our  Lord  hears  to  the 
character  of  John  the  Baptist,     No  mortal  man  ever 


110  EXPOSITORY    THOUGHTS. 

received  such  commendation  as  Jesus  here  bestows  on 
His  imprisoned  friend.  "  Among  them  that  are  born  of 
women,  there  hath  not  risen  a  greater  than  John  the 
Baptist."  In  time  past  John  had  boldly  confessed  Jesus 
before  men,  as  the  Lamb  of  God.  Now  Jesus  openly 
declares  John  to  be  more  than  a  prophet. 

There  were  some,  no  doubt,  who  were  disposed  to  think 
lightly  of  John  Baptist,  partly  from  ignorance  of  the 
nature  of  his  ministry,  partly  from  misunderstanding  the 
question  he  had  sent  to  ask.  Our  Lord  Jesus  silences 
such  cavillers  by  the  declaration  he  here  makes.  He 
tells  them  not  to  suppose  that  John  was  a  timid,  vacillating, 
unstable  man,  "  a  reed  shaken  by  the  wind."  If  they 
thought  so,  they  were  utterly  mistaken.  He  was  a  bold, 
unflinching  witness  to  the  truth. — He  tells  them  not  to 
suppose  that  John  was  at  heart  a  worldly  man,  fond  of 
king's  courts,  and  delicate  living.  If  they  thought  so, 
they  greatly  erred.  He  was  a  self-denying  preacher  of 
repentance,  who  would  risk  the  anger  of  a  king,  rather 
than  not  reprove  his  sins. — In  short.  He  would  have 
them  know  that  John  was  "  more  than  a  prophet." 
He  was  one  to  whom  Grod  had  given  more  honor  than 
to  all  the  Old  Testament  prophets.  They  indeed  pro- 
phecied  of  Christ,  but  died  without  seeing  Him.  John 
not  only  prophecied  of  Him,  but  saw  Him  face  to  face. 
— They  foretold  that  the  days  of  the  Son  of  man  would 
certainly  come,  and  the  Messiah  appear.  John  was  an 
actual  eye-witness  of  those  days,  and  an  honored  in- 
strument in  preparing  men  for  them. — To  them  it  was 
given  to  predict  that  Messiah  would  be  ^'  led  as  a  lamb  to 
the  slaughter,"  and  ^'  cut  off."    To  John  it  was  given  to 


Ill 

point  to  Him,  and  say, ''  Behold  the  Lamb  of  God  which 
taketh  away  the  sin  of  the  world/^ 

There  is  something  very  beautiful  and  comforting  to 
true  Christians  in  this  testimony  which  our  Lord  bears 
to  John.  It  shows  us  the  tender  interest  which  our 
great  Head  feels  in  the  lives  and  characters  of  all  His 
members.  It  shows  us  what  honor  He  is  ready  to  put 
on  all  the  work  and  labor  that  they  go  through  in  His 
cause.  It  is  a  sweet  foretaste  of  the  confession  which 
He  will  make  of  them  before  the  assembled  world,  when 
He  presents  them  faultless  at  the  last  day  before  His 
Father's  throne. 

Do  we  know  what  it  is  to  work  for  Christ  ?  Have  we 
ever  felt  cast  down  and  dispirited,  as  if  we  were  doing  no 
good,  and  no  one  cared  for  us  ?  Are  we  ever  tempted  to 
feel,  when  laid  aside  by  sickness,  or  withdrawn  by  provi- 
dence, ^'  I  have  labored  in  vain,  and  spent  my  strength 
for  nought  ?"  Let  us  meet  such  thoughts  by  the  recollec- 
tion of  this  passage.  Let  us  remember,  there  is  One  who 
daily  records  ail  we  do  for  Him,  and  sees  more  beauty  in 
His  servants'  work  than  His  servants  do  themselves. 
The  same  tongue  which  bore  testimony  to  John  in  prison, 
will  bear  testimony  to  all  his  people  at  the  last  day.  He 
will  say,  "  Come,  ye  blessed  of  my  Father,  receive  the 
kingdom  prepared  for  you  from  the  foundation  of  the 
world."  And  then  shaU.  His  faithful  witnesses  discover, 
to  their  wonder  and  surprise,  that  there  never  was  a 
word  spoken  on  their  Master's  behalf,  which  does  not 
receive  a  reward. 


112 


EXPOSITORY    THOUGHTS. 


MATTHEW  XI.  16—24. 


16  But  wherennto  shall  I  liken  this 
generation  ?  It  is  like  unto  children 
sitting  in  the  markets,  and  calling 
unto  their  fellows, 

17  And  saying,We  have  piped  unto 
you,  and  ye  liave  not  danced ;  we  have 
mourned  unto  you,  and  ye  have  not 
lamented. 

18  For  John  came  neither  eating 
nor  drinking,  and  they  say,  He  hath 
a  devil. 

19  The  Son  of  man  came  eating  and 
drinking,  and  they  say.  Behold,  a  man 
gluttonous,  and  a  winebibber,  a  friend 
of  Publicans  and  sinners.  But  wis- 
dom is  justified  of  her  children. 

20  Then  began  he  to  upbraid  the 
cities  wherein  most  of  his  mighty 
works  were  done,  because  they  re- 
pented not : 


21  "VVoe  unto  thee,  Chorazin !  woe 
unto  thee,  Bethsaida!  for  if  the 
mighty  works,  which  were  done  in 
you,  had  been  done  in  Tyre  and  Si- 
don,  they  would  have  repented  long 
ago  in  sackcloth  and  ashes. 

22  But  I  say  unto  you.  It  shall  be 
more  tolerable  for  Tyre  and  Sidon  at 
the  day  of  judgment,  than  for  you. 

23  And  thou,  Capernaum,  which 
art  exalted  unto  heaven,  shalt  be 
brought  down  to  hell :  for  if  the 
mighty  works,  which  have  been  done 
in  thee,  had  been  done  in  Sodom,  it 
would  have  remained  until  this  day. 

24  But  I  say  unto  you,  That* it 
shall  be  more  tolerable  for  the  land 
of  Sodom  in  the  day  of  judgment, 
than  for  thee. 


These  sayings  of  the  Lord  Jesus  were  called  forth  by  the 
state  of  the  Jewish  nation,  when  He  was  upon  earth. 
But  they  speak  loudly  to  us  also,  as  well  as  to  the  Jews. 
They  throw  great  light  on  some  parts  of  the  natural 
man's  character.  They  teach  us  the  perilous  state  of 
many  immortal  souls  in  the  present  day. 

The  first  part  of  these  verses  shows  us  the  unreasonable- 
ness of  many  unconverted  men  in  the  things  of  religion. 

The  Jews,  in  our  Lord's  time,  found  fault  with  every 
teacher  whom  God  sent  among  them.  First  came  John 
the  Baptist  preaching  repentance — an  austere  man,  a 
man  who  withdrew  himself  from  society,  and  lived  an 
ascetic  life.  Did  this  satisfy  the  Jews  ?  No  !  They 
found  fault  and  said,  "  He  hath  a  devil." — Then  came 
Jesus  the  Son  of  God,  preaching  the  Gospel,  living  as  other 
men  lived,  and  practising  none  of  John  the  Baptist's 
peculiar  austerities.  And  did  this  satisfy  the  Jews  ? 
No  !     They  found  fault  again,  and  said,  "  Behold  a  man 


113 

gluttonous  and  a  wine-bibber,  a  friend  of  publicans  and 
sinners."  In  short,  they  were  as  perverse  and  hard  to 
please  as  wayward  children. 

It  is  a  mournful  fact,  that  there  are  always  thousands 
of  professiag  Christians  just  as  unreasonable  as  these 
Jews.  They  are  equally  perverse,  and  equally  hard  to 
please.  Whatever  we  teach  and  preach,  they  find  fault. 
Whatever  be  our  manner  of  life,  they  are  dissatisfied. 
Do  we  tell  them  of  salvation  by  grace,  and  justification 
by  faith  ?  At  once  they  cry  out  against  our  doctrine  as 
licentious  and  antinomiam.  Do  we  tell  them  of  the 
holiness  which  the  Gospel  requires  ?  At  once  they  ex- 
claim, that  we  are  too  strict,  and  precise,  and  righteous 
overmuch. — Are  we  cheerful  ?  They  accuse  us  of  levity. 
— Are  we  grave  ?  They  call  us  gloomy  and  sour. — Do 
we  keep  aloof  from  balls,  and  races,  and  plays  ?  They 
denounce  us  as  puritanical,  exclusive  and  narrow-minded. 
— Do  we  eat,  and  drink,  and  dress  like  other  people,  and 
attend  to  our  worldly  callings  and  go  into  society  ?  They 
sneeringly  insinuate  that  they  see  no  difference  between 
us  and  those  who  make  no  religious  profession  at  all, 
and  that  we  are  not  better  than  other  men.  What  is 
all  this  but  the  conduct  of  the  Jews  over  again  ?  "  We 
have  piped  unto  you,  and  ye  have  not  danced  :  we  have 
mourned  unto  you,  and  ye  have  not  lamented."  He 
who  spake  these  words  knew  the  hearts  of  men. 

The  plain  truth  is,  that  true  believers  must  not  expect 
unconverted  men  to  be  satisfied,  either  with  their  faith  or 
their  practice.  If  they  do,  they  expect  what  they  will 
not  find.  They  must  make  up  their  minds  to  hear  objec- 
tions, cavils,  and  excuses,  however  holy  their  own  lives 


114  EXPOSITORY   THOUGHTS. 

may  be.  Well  says  Quesnel,  "  Whatever  measures  good 
men  take,  they  will  never  escape  the  censures  of  the 
world.  The  best  way  is  not  to  be  concerned  at  them." 
After  all,  what  saith  the  Scripture  ?  "  The  carnal  mind 
is  enmity  against  God."  "  The  natural  man  receiveth 
not  the  things  of  the  Spirit  of  God."  (Eom.  viii.  7.  1 
Cor.  ii.  14.)    This  is  the  explanation  of  the  whole  matter. 

The  second  part  of  these  verses  shows  us  the  exceeding 
wickedness  of  wilful  impenitence.  Our  Lord  declares 
that  it  shall  be  "  more  tolerable  for  Tyre,  Sidon,  and 
Sodom,  in  the  day  of  judgment,"  than  for  those  towns 
where  people  had  heard  His  sermons,  and  seen  His 
miracles,  but  not  repented. 

There  is  something  very  solemn  in  this  saying.  Let 
us  look  at  it  well.  Let  us  think  for  a  moment  what 
dark,  idolatrous,  immoral,  profligate  places  Tyre  and 
Sidon  must  have  been.  Let  us  call  to  mind  the  unspeak- 
able wickedness  of  Sodom.  Let  us  remember  that  the 
cities  named  by  our  Lord,  Chorazin,  Bethsaida,  and 
Capernaum,  were  j)robably  no  worse  than  other  Jewish 
towns,  and  at  all  events,  were  far  better  than  Tyre, 
Sidon,  and  Sodom.  And  then  let  us  observe,  that  the 
people  of  Chorazin,  Bethsaida,  and  Capernaum,  are  to 
he  in  the  lowest  hell,  because  they  heard  the  Gospel,  and 
yet  did  not  repent — because  they  had  great  religious 
advantages,  and  did  not  use  them.  How  awful  this 
sounds ! 

Surely  these  words  ought  to  make  the  ears  of  every  one 
tingle,  who  hears  the  Gospel  regularly,  and  yet  remains 
unconverted.  How  great  is  the  guilt  of  such  a  man 
before  God  !     How  great  the  danger  in  which  he  daily 


115 

stands  ?  Moral,  and  decent,  and  respectable  as  his  life 
may  be,  he  is  actually  more  guilty  than  an  idolatrous 
Tyrian  or  Sidonian,  or  a  miserable  inhabitant  of  Sodom. 
They  had  no  spiritual  light  :  he  has,  and  neglects  it. — • 
They  heard  no  Gospel  ;  he  hears,  but  does  not  obey 
it. — Their  hearts  might  have  been  softened,  if  they  had 
enjoyed  his  privileges.  Tyre  and  Sidon  '^  would  have 
repented.''  Sodom  "  would  have  remained  until  this 
day."  His  heart  under  the  full  blaze  of  the  Gospel  re- 
mains hard  and  unmoved. — There  is  but  one  painful 
conclusion  to  be  drawn.  His  guilt  will  be  found  greater 
than  their's  at  the  last  day.  Most  true  is  the  remark  of 
an  English  bishop,  "  Among  all  the  aggravations  of  our 
sins,  there  is  none  more  heinous  than  the  frequent  hear- 
ing of  our  duty." 

May  we  all  think  often  about  Chorazin,  Bethsaida, 
and  Capernaum  !  Let  us  settle  it  in  our  minds  that  it 
will  never  do  to  be  content  with  merely  hearing  and 
liking  the  Gospel.  We  must  go  further  than  this. 
We  must  actually  "  repent  and  be  converted."  We 
must  actually  lay  hold  on  Christ,  and  become  one  with 
Him.  Till  then  we  are  in  awful  danger.  It  will  prove 
more  tolerable  to  have  lived  in  Tyre,  Sidon,  and  Sodom, 
than  to  have  heard  the  Gospel  in  England,  and  at  last 
died  unconverted. 


MATTHEW  XI.  25—30. 


25  At  that  time  Jesus  answered 
and  said,  I  thank  thee,  O  Father, 
Lord  of  heaven  ai-.d  earth,  because 
thou  hast  hid  these  things  from  the 
wise  and  prudent,  -cind  hast  revealed 
them  unto  babes. 


26  Even  so.  Father :  for  so  it  seem- 
ed good  in  thy  sight. 

27  All  things  are  delivered  unto 
me  of  my  Father :  and  no  man  know- 
eth  the  Son,  but  the  Father ;  neither 
knoweth  any  man  the  Father,  save 


116  EXPOSITORY   THOUGHTS. 


the  Son,  and  lie  to  whomsoever  the 
Son  will  reveal  Mm. 

28  Come  unto  me,  all  ye  that  labor 
and  are  heavy  laden,  and  I  will  give 
you  rest. 

29  Take  my  yoke  upon  you,  and 


learn  of  me  ;  for  I  am  meek  and  lowly 
in  heart ;  and  ye  shall  find  rest  unto 
your  souls. 

30  For  my  yoke  is  easy,  and  my 
burden  is  light. 


There  are  few  passages  in  the  four  Gospels  more  im- 
portant than  this.  There  are  few  which  contain,  in  so 
short  a  compass,  so  many  precious  truths.  May  Grod 
give  us  an  eye  to  see,  and  a  heart  to  feel  their  value  ! 

Let  us  learn,  in  the  first  place,  the  excellence  of  a  child- 
like and  teachahle  frame  of  mind.  Our  Lord  says  to 
His  Father,  "  Thou  hast  hid  these  things  from  the  wise 
and  prudent,  and  revealed  them  unto  babes." 

It  is  not  for  us  to  attempt  to  explain  why  some  receive 
and  believe  the  Gospel,  while  others  do  not.  The 
sovereignty  of  God  in  this  matter  is  a  deep  mystery : 
we  cannot  fathom  it.  But  one  thing,  at  all  events, 
stands  out  in  Scripture,  as  a  great  practical  truth  to  be 
had  in  everlasting  remembrance.  Those  from  whom  the 
Gospel  is  hidden  are  generally  "  the  wise  in  their  own 
eyes,  and  prudent  in  their  own  sight."  Those  to  whom 
the  Gospel  is  revealed  are  generally  humble,  simple- 
minded,  and  willing  to  learn.  The  words  of  the  Virgin 
Mary  are  continually  being  fulfilled,  "  He  hath  filled  the 
hungry  with  good  things,  and  the  rich  he  hath  sent 
empty  away."  (Luke  i.  53.) 

Let  us  watch  against  pride  in  every  shape — pride  of 
intellect,  pride  of  wealth,  pride  in  our  own  goodness, 
pride  in  our  own  deserts.  Nothing  is  so  likely  to  keep  a 
man  out  of  heaven,  and  prevent  him  seeing  Christ,  as 
pride.  So  long  as  we  think  we  are  something  we  shall 
never  be  saved.    Let  us  pray  for  and  cultivate  humility. 


IIT 

Let  us  seek  to  know  ourselves  aright,  and  to  find  out  our 
place  in  the  sight  of  a  holy  Grod.  The  beginning  of  the 
way  to  heaven,  is  to  feel  that  we  are  in  the  way  to  hell, 
and  to  be  willing  to  be  taught  of  the  Spirit.  One  of  the 
first  steps  in  saving  Christianity  is  to  be  able  to  say  with 
Saul,  '^Lord,  what  wilt  thou  have  me  to  do  ?"  (Acts  ix.  6.) 
There  is  hardly  a  sentence  of  our  Lord's  so  frequently 
repeated  as  this,  "He  that  humbleth  himself  shall  be 
exalted."     (Luke  xviii.  14.) 

Let  us  learn,  in  the  second  place,  from  these  verses, 
the  greatness  and  majesty  of  our  Lord  Jesus  Christ. 

The  language  of  our  Lord  on  this  subject  is  deep  and 
wonderful.  He  says,  "  All  things  are  delivered  unto  me 
of  my  Father  :  and  no  man  knoweth  the  Son  save  the 
Father,  neither  knoweth  any  man  the  Father  save  the 
Son,  and  he  to  whom  the  Son  shall  reveal  him."  ^  We 
may  truly  say,  as  we  read  these  words,  "  Such  knowledge 
is  too  wonderful  for  me  ;  it  is  high,  I  cannot  attain  to  it." 
We  see  something  of  the  perfect  union  which  exists  be- 
tween the  first  and  second  Persons  of  the  Trinity.  We 
see  something  of  the  immeasurable  superiority  of  the 
Lord  Jesus  to  all  who  are  nothing  more  than  men  But 
still,  when  we  have  said  all  this,  we  must  confess  that 
there  are  heights  and  depths  in  this  verse,  which  are  be- 
yond our  feeble  comprehension.  We  can  only  admire 
them  in  the  spirit  of  little  children.  But  the  half  of 
them, we  must  feel,  remains  untold. 
Jr  Let  us,  however,  draw  from  these  words  tlie  great 
practical  truth,  that  all  power  and  authority,  in  every- 
thing that  concerns  our  soul's  interests,  is  placed  in  our 
Lord  Jesus  Christ's  hands,    '^  All  things  are  delivered  unto 


lis  EXPOSITORY    THOUGHTS. 

him."  He  bears  the  keys  :  to  Him  we  must  go  for  ad- 
mission into  heaven.  He  is  the  door  :  through  Him  we 
must  enter.  He  is  the  Shepherd :  we  must  hear  His 
voice^  and  follow  Him,  if  we  would  not  perish  in  the 
wilderness.  He  is  the  Physician  :  we  must  apply  to 
Him,  if  we  would  be  healed  of  the  plague  of  sin.  He  is 
the  bread  of  life  :  we  must  feed  on  Him,  if  we  would 
have  our  souls  satisfied.  He  is  the  light :  we  must  walk 
after  Him,  if  we  would  not  wander  in  darkness.  He  is 
the  fountain  :  we  must  wash  in  His  blood,  if  we  would 
be  cleansed,  and  made  ready  for  the  great  day  of  account. 
Blessed  and  glorious  are  these  truths  !  If  we  have 
Christ,  we  have  all  things.     (1  Cor.  iii.  22.) 

Let  us  learn,  in  the  last  j)lace,  from  this  passage,  the 
h^^eadth  aiid  fulness  of  the  invitations  of  Christ's  Gospel, 

The  last  three  verses  of  the  chapter,  which  contain 
this  lesson,  are  indeed  precious.  They  meet  the  trembling 
sinner  who  asks,  ^' Will  Christ  reveal  His  Father's  love 
to  such  an  one  as  me  ?"  with  the  most  gracious  encour- 
agement. They  are  verses  which  deserve  to  be  read  with 
special  attention.  For  eighteen  hundred  years  they  have 
been  a  blessing  to  the  world,  and  have  done  good  to 
myriads  of  souls.  There  is  not  a  sentence  in  them 
which  does  not  contain  a  mine  of  thought. 

Mark  who  they  are  that  Jesus  invites.  He  does  not 
address  those  who  feel  themselves  righteous  and  worthy. 
He  addresses  "  all  that  labor  and  are  heavy  laden." — It  is 
a  wide  description.  It  comprises  multitudes  in  this  weary 
world.  All  who  feel  a  load  on  their  heart,  of  which  they 
would  fain  get  free,  a  load  of  sin  or  a  load  of  sorrow, 
a  load  of  anxiety  or  a  load  of  remorse,— :all,  whosoever 


119 

they  may  be,  and  whatsoever  their  past  lives — all  such 
are  invited  to  come  to  Christ. 

Mark  what  a  gracious  offer  Jesus  makes.  "  I  will 
give  you  rest. — Ye  shall  find  rest  to  your  souls."  How 
cheering  and  comfortable  are  these  words  !  Unrest  is 
one  great  characteristic  of  the  world.  Hurry,  vexation, 
failure,  disappointment,  stare  us  in  the  face  on  every 
side.  But  here  is  hope.  There  is  an  ark  of  refuge  for 
the  weary,  as  truly  as  there  was  for  Noah's  dove.  There 
is  rest  in  Christ,  rest  of  conscience,  and  rest  of  heart,  rest 
built  on  pardon  of  all  sin,  rest  flowing  from  peace  with 
God. 

Mark  what  a  simple  request  Jesus  makes  to  the  labor- 
ing and  heavy-laden  ones.  "  Come  unto  me  : — Take  my 
yoke  upon  you,  learn  of  me."  He  interposes  no  hard 
conditions.  He  speaks  nothing  of  works  to  be  done  first, 
and  deservingness  of  His  gifts  to  be  established.  He  only 
asks  us  to  come  to  Him  just  as  we  are,  with  all  our  sins, 
and  to  submit  ourselves  like  little  children  to  His  teaching. 
"  Go  not,"  He  seems  to  say,  "  to  man  for  relief.  Wait 
not  for  help  to  arise  from  any  other  quarter.  Just  as  you 
are,  this  very  day,  come  to  me." 

Mark  what  an  encouraging  account  Jesus  gives  of 
Himself.  He  says,  "  I  am  meek  and  lowly  of  heart." 
How  true  that  is,  the  experience  of  all  the  saints  of  God 
lias  often  proved.  Mary  and  Martha  at  Bethany,  Peter 
after  his  fall,  the  disciples  after  the  resurrection,  Thomas 
after  his  cold  unbelief,  all  tasted  the  "  meekness  and  gen- 
tleness of  Christ."  It  is  the  only  place  in  Scripture  where 
the  "  heart "  of  Christ  is  actually  named.  It  is  a  saying 
never  to  be  forgotten. 


120  EXPOSITORY   THOUGHTS. 

Mark,  lastly,  the  encouraging  account  that  Jesus  gives 
of  His  service.  He  says,  "  My  yoke  is  easy,  and  my 
burden  is  light."  No  doubt  there  is  a  cross  to  be  carried, 
if  we  follow  Christ.  No  doubt  there  are  trials  to  be  en- 
dured, and  battles  to  be  fought.  But  the  comforts  of  the 
Gospel  far  outweigh  the  cross.  Compared  to  the  service 
of  the  world  and  sin,  compared  to  the  yoke  of  Jewish 
ceremonies,  and  the  bondage  of  human  superstition, 
Christ's  service  is  in  the  highest  sense  easy  and  light. 
His  yoke  is  no  more  a  burden  than  the  feathers  are  to  a 
bird.  His  commandments  are  not  grievous.  His  ways 
are  ways  of  pleasantness,  and  all  his  paths  are  peace. 
(1  John  V.  3.  Prov.  iii.  17.) 

And  now  comes  the  solemn  inquiry,  Have  we  accepted 
this  invitation  for  ourselves  ?  Have  we  no  sins  to  be  for- 
given, no  griefs  to  be  removed,  no  wounds  of  conscience 
to  be  healed  ?  If  we  have,  let  us  hear  Christ's  voice. 
He  speaks  to  us  as  well  as  to  the  Jews.  He  says,  "  Come 
unto  me.'' — Here  is  the  key  to  true  happiness.  Here  is 
the  secret  of  having  a  light  heart.  All  turns  and  hinges 
on  an  acceptance  of  this  oifer  of  Christ. 

May  we  never  be  satisfied  till  we  know  and  feel  that 
we  have  come  to  Christ  by  faith  for  rest,  and  do  still 
come  to  Him  for  fresh  supplies  of  grace  every  day  1  If 
we  have  come  to  Him  already,  let  us  learn  to  cleave  to 
Him  more  closely.  If  we  have  never  come  to  Him  yet, 
let  us  begin  to  come  to-day.  His  word  shall  never  be 
broken  :  "  Him  that  cometh  unto  me,  I  will  in  nowise 
cast  out."  (John  vi.  37.) 


MATTHEW,    CHAP.    XII. 


121 


MATTHEW  XII.  1—13. 


1  At  that  time  Jeans  went  on  tlie 
sabbath  day  through  the  corn;  and 
his  disciples  were  an  hungered,  and 
began  to  pluck  the  ears  of  corn,  and 
to  eat. 

2  But  when  the  Pharisees  saw  it, 
they  said  unto  him,  Behold,  thy  dis- 
ciples do  that  which  is  not  lawful  to 
do  upon  the  sabbath  day. 

3  But  he  said  unto  them,  Have  ye 
not  read  what  David  did,  when  he 
was  an  hungered,  and  they  that  were 
with  him* 

4  How  he  entered  into  the  house 
of  God,  and  did  eat  the  shewbread, 
which  was  not  lawful  for  him  to  eat, 
neither  for  them  which  were  with 
him,  but  only  for  the  Priests  ? 

5  Or  have  ye  not  read  in  the  law, 
how  that  on  the  sabbath  days  the 
Priests  in  the  temple  profane  the 
sabbath,  and  are  blameless  ? 

6  But  I  say  unto  you,  That  in  this 
place  is  one  greater  than  the  temple. 

7  But  if  ye  had  known  svhat  this 


meaneth,  I  will  have  mercy,  and  not 
sacrifice,  ye  would  not  have  condemn- 
ed the  guiltless. 

8  For  the  Son  of  man  is  Lord  even 
of  the  sabbath  day. 

9  And  when  he  was  departed 
thence,  he  went  into  their  synagogue  ; 

10  And,  behold,  there  was  a  man 
which  had  Ms  hand  withered.  And 
they  asked  him,  saying.  Is  it  lawful 
to  heal  on  the  sabbath  days  ?  that  they 
might  accuse  him. 

11  And  he  said  unto  them,  What 
man  shall  there  be  among  you,  that 
shall  have  one  sheep,  and  if  it  fall 
into  a  pit  on  the  sabbath  day,  will  h« 
not  lay  hold  on  it,  and  lift  it  out  ? 

12  How  much  then  is  a  man  better 
than  a  sheep  ?  Wherefore  it  is  lawful 
to  do  well  on  the  sabbath  days. 

13  Then  saith  he  to  the  man, 
Stretch  forth  thine  hand.  And  he 
stretched  *^  forth ;  and  it  was  restored 
whole,  like  as  the  other. 


The  one  great  subject  which  stands  out  prominently  in 
this  passage  of  Scripture,  is  the  Sabbath  day.  It  is  a 
subject  on  which  strange  opinions  prevailed  among  the 
Jews  in  our  Lord's  time.  The  Pharisees  had  added  to 
the  teaching  of  Scripture  about  it,  and  overlaid  the  true 
character  of  the  day  with  the  traditions  of  men. — It  is  a 
subject  on  which  divers  opinions  have  often  been  held  in 
the  Churches  of  Christ,  and  wide  differences  exist  among 
men  at  the  present  time.  Let  us  see  what  we  may  learn 
about  it  from  our  Lord's  teaching  in  these  verses. 

Let  us,  in  the  first  place,  settle  it  in  our  minds  as  an 
established  principle,  that  our  Lord  Jesus  Christ  does 
not  do  away  with  'the  observance  of  a  weekly  Sabbath  day. 
He  neither  does  so  here,  nor  elsewhere  in  the  four  Gos- 
pels. We  often  find  His  opinion  expressed  about  the 
Jewish  errors  on  the  subject  of  the  Sabbath.     But  we 

6 


122  EXPOSITORY   THOUGHTS. 

do  not  find  a  word  to  teach  us  that  His  disciples  were 
not  to  keep  a  Sabbath  at  all. 

It  is  of  much  importance  to  observe  this.  The  mis- 
takes that  have  arisen  from  a  superficial  consideration  of 
our  Lord's  sayings  on  the  Sabbath  question,  are  neither 
few  nor  small.  Thousands  have  rushed  to  the  hasty  con- 
clusion, that  Christians  have  nothing  to  do  with  the 
fourth  commandment,  and  that  it  is  no  more  binding  on  us 
than  the  Mosaic  law  about  sacrifices.  There  is  nothing 
in  the  New  Testament  to  justify  any  such,  conclusion. 

The  plain  truth  is,  that  our  Lord  did  not  abolish  the 
law  of  the  weekly  Sabbath.  He  only  freed  it  from  incorrect 
interpretations,  and  purified  it  from  man-made  additions. 
He  did  not  tear  out  of  the  decalogue  the  fourth  command- 
ment. He  only  stripped  off  the  miserable  traditions  with 
which  the  Pharisees  had  incrusted  the  day,  and  by  which 
they  had  made  it,  not  a  blessing,  but  a  burden.  He  left 
the  fourth  commandment  where  he  found  it,  a  part  of  the 
eternal  law  of  God,  of  w^hich  no  jot  or  tittle  was  ever  to 
pass  away.     May  we  never  forget  this  ! 

Let  us,  in  the  second  place,  settle  it  in  our  minds^  that 
our  Lord  Jesus  Christ  allows  all  works  of  real  necessiti^ 
and  mercy  to  he  done  on  the  Sabbath  day. 

This  is  a  principle  which  is  abundantly  established  in 
the  passage  of  Scripture  we  are  now  considering.  We 
find  our  Lord  justifying  His  disciples  for  plucking  the 
ears  of  corn  on  a  Sabbath.  It  was  an  act  permitted  in 
Scripture.  (Deut.  xxiii.  25.)  They  "  were  an  hungered/* 
and  in  need  of  food .  Therefore  they  were  not  to  blame. — 
We  find  Him  maintaining  the  lawfulness  of  healing  a  sick 
man  on  the  Sabbath  day.     The  man  was  suffering  from 


MATTHEW,    CHAP.    XII.  123 

disease  and  pain.  In  such  a  case  it  was  no  breach  of 
God's  commandment  to  afford  relief.  We  ought  never 
to  rest  from  doing  good. 

The  arguments  by  which  our  Lord  supports  the  lawful- 
ness of  any  work  of  necessity  and  mercy  on  the  Sabbath, 
are  striking  and  unanswerable.  He  reminds  the  Phari- 
sees, who  charged  Him  and  His  disciples  with  breaking 
the  law,  how  David  and  his  men,  for  want  of  other 
food,  had  eaten  the  holy  shew-bread  out  of  the  taber- 
nacle.— He  reminds  them  how  the  priests  in  the  temple 
are  obliged  to  do  work  on  the  Sabbath,  by  slaying  ani- 
mals and  offering  sacrifices. — He  reminds  them  how  even 
a  sheep  would  be  helped  out  of  a  pit  on  the  Sabbath, 
rather  than  allowed  to  suffer  and  die,  by  any  one  of  them- 
selves.— Above  all.  He  lays  down  the  great  principle, 
that  no  ordinance  of  God  is  to  be  pressed  so  far  as  to 
make  us  neglect  the  plain  duties  of  charity.  "  I  will 
have  mercy  and  not  sacrifice.'"  The  first  table  of  the 
law  is  not  to  be  so  interpreted  as  to  make  us  break  the 
second.  The  fourth  commandment  is  not  to  be  so  ex- 
plained, as  to  make  us  unkind  and  unmerciful  to  our 
neighbor.  There  is  deep  wisdom  in  all  this.  We  are  re- 
minded of  the  saying,  "  Never  man  spake  like  this  man." 

In  leaving  the  subject,  let  us  beware  that  we  are  never 
tempted  to  take  low  views  of  the  sanctity  of  the  Chris- 
tian Sabbath.  Let  us  take  care  that  we  do  not  make 
our  gracious  Lord's  teaching  an  excuse  for  Sabbath 
profanation.  Let  us  not  abuse  the  liberty  which  He 
has  so  clearly  marked  out  for  us,  and  pretend  that  we 
do  things  on  the  Sabbath  from  "  necessity  and  mercy," 
which  in  reality  we  do  for  our  own  selfish  gratification. 


124 


EXPOSITORY    THOUGHTS. 


There  is  great  reason  for  warning  people  on  this 
point.  The  mistakes  of  the  Pharisee  about  the  Sabbath 
were  in  one  direction.  The  mistakes  of  the  Christian 
are  in  another.  The  Pharisee  pretended  to  add  to  the 
holiness  of  the  day.  The  Christian  is  too  often  disposed 
to  take  away  from  that  holiness,  and  to  keep  the  day  in 
an  idle,  profane,  irreverent  manner.  May  we  all  watch 
our  own  conduct  on  this  subject.  Saving  Christianity  is 
closely  bound  up  with  Sabbath  observance.  May  we 
never  forget  that  our  great  aim  should  be  to  '^  keep  the 
Sabbath  holy."  Works  of  necessity  may  be  done.  "  It  is 
lawful  to  do  well,"  and  show  mercy.  But  to  give  the 
Sabbath  to  idleness,  pleasure-seeking,  or  the  world,  is 
utterly  unlawful.  It  is  contrary  to  the  example  of 
Christ,  and  a  sin  against  a  plain  commandment  of  Grod. 


MATTHEW  XII.    14—21. 


14  Then  the  Pharisees  went  out, 
and  held  a  council  against  him,  how 
they  might  destroy  him. 

15  But  when  Jesus  knew  it,  he 
withdrew  himself  from  thence  :  and 

great  multitudes  followed  him,  and 
e  healed  them  all ; 

16  And  he  charged  them  that  they 
shouM  not  make  him  known  : 

17  That  it  might  be  fulfilled  which 
waf  spoken  by  Esaias  the  prophet, 
baying, 

18  li &b?ldmy  servant,  whom  I  have 


chosen :  my  beloved,  in  whom  my  soal. 
is  well  pleased  :  I  will  put  my  spirit 
upon  him,  and  he  shall  shew  judg- 
ment to  the  Gentiles. 

19  He  shall  not  strive,  nor  cry; 
neither  shall  any  man  hear  his  voice 
in  the  streets. 

20  A  bruised  reed  shall  he  not 
break,  and  smoking  flax  shall  he  not 
quench,  till  he  send  forth  judgment 
unto  victory. 

21  And  in  his  name  shall  the  Gen- 
tiles trust. 


The  first  thing  which  demands  our  notice  in  this  pas- 
sage, is  the  desperate  wickedness  of  the  human  heart, 
which  it  exemplifies.  Silenced  and  defeated  by  our 
Lord's  arguments,  the  Pharisees  plunged  deeper  and 
deeper  into  sin.  They  "  went  out  and  held  a  council, 
against  bim  how  they  might  destroy  him."  - 


MATTHEW,    CHAP.    XII.  125 

What  evil  had  our  Lord  done,  that  He  should  he  so 
treated  ?  None,  none  at  all.  No  charge  could  be  hrought 
against  His  life  :  He  was  holy,  harmless,  undefiled,  and 
separate  from  sinners, — His  days  were  spent  in  doing 
good.  No  charge  could  be  brought  against  His  teaching : 
He  had  proved  it  to  be  agreeable  to  Scripture  and  reason, 
and  no  reply  had  been  made  to  His  proofs.  But  it 
mattered  little  how  perfectly  He  lived  or  taught.  He 
was  hated. 

This  is  human  nature  appearing  in  its  true  colors. 
The  unconverted  heart  hates  God,  and  will  show  its  hatred 
whenever  it  dares,  and  has  a  favorable  opportunity.  It 
will  persecute  God's  witnesses.  It  will  dislike  all  who  have 
anything  of  God's  mind,  and  are  renewed  after  His 
image.  Why  were  so  many  of  the  prophets  killed  ? 
Why  were  the  names  of  the  apostles  cast  out  as  evil  by 
the  Jews  ?  Why  were  the  early  martyrs  slain  ?  Why 
were  John  Huss,  and  Jerome  of  Prague,  and  Kidley, 
and  Latimer  burned  at  the  stake  ?  Not  for  any  sins 
that  they  had  sinned, — not  for  any  wickedness  they 
had  committed.  They  all  suffered  because  they  were 
godly  men.  And  human  nature,  unconverted,  hates 
godly  men,  because  it  hates  God. 

It  must  never  surprise  true  Christians  if  they  meet 
with  the  same  treatment  that  the  Lord  Jesus  met  with. 
"  Marvel  not  if  the  world  hate  you."  (1  John  iii.  13.)  It  is 
not  the  utmost  consistency,  or  the  closest  walk  with  God, 
that  will  exempt  them  from  the  enmity  of  the  natural  man. 
They  need  not  torture  their  consciences  by  fancying  that 
if  they  were  only  more  faultless  and  consistent,  every- 
body would  surely  love   them.     It   is  all  a  mistake. 


126  EXPOSITORY   THOUGHTS. 

They  should  remember,  that  there  was  never  but  one 
perlect  man  on  earth,  and  that  He  was  not  loved,  but 
hated.  It  is  not  the  infirmities  of  a  believer  that  the 
world  dislike,  but  his  goodness.  It  is  not  the  remains 
of  the  old  nature  that  call  forth  the  world's  enmity, 
but  the  exhibition  of  the  new.  Let  us  remember  these 
things,  and  be  patient.  The  world  hated  Christ,  and 
the  world  will  hate  Christians. 

The  second  thing  which  demands  our  notice  in  this 
passage,  is  the  encouraging  description  of  our  Lord  Jesus 
Christ's  character,  which  St.  Matthew  dratv^s  from  the 
prophet  Isaiah.  "A  bruised  reed  shall  he  not  break,  and 
smoking  flax  shall  he  not  quench." 

What  are  we  to  understand  by  the  bruised  reed,  and 
smoking  flax  ?  The  language  of  the  prophet  no  doubt  is 
figurative.  What  is  it  that  these  two  expressions  mean  ? 
The  simplest  explanation  seems  to  be,  that  the  Holy 
Ghost  is  here  describing  persons  whose  grace  is  at  present 
weak,  whose  repentance  is  feeble,  and  whose  faith  is 
smaU.  Towards  such  persons  the  Lord  Jesus  Christ  will 
be  very  tender  and  compassionate.  Weak  as  the  broken 
reed  is,  it  shall  not  be  broken.  Small  as  the  spark  of 
fire  may  be  within  the  smoking  flax,  it  shall  not  be 
quenched.  It  is  a  standing  truth  in  the  kingdom  of  grace, 
that  weak  grace,  weak  faith,  and  weak  repentance,  are 
all  precious  in  our  Lord's  sight.  Mighty  as  He  is,  "  He 
despiseth  not  any."     (Job  xxxvi.  5.) 

The  doctrine  here  laid  down  is  full  of  comfort  and 
consolation.  There  are  thousands  in  evey  church  of 
Christ  to  whom  it  ought  to  speak  peace  and  hope.  There 
are  some  in  every  congregation,  that  hears  the  Gospel, 


MATTHEW,    CHAP.    XU.  12T 

who  are  ready  to  despair  of  their  own  salvation,  because 
their  strength  seems  so  small.  They  are  full  of  fears  and 
despondency,  because  their  knowledge,  and  faith,  and 
hope,  and  love,  appear  so  dwarfish  and  diminutive.  Let 
them  drink  comfort  out  of  this  text.  Let  them  know 
that  weak  faith  gives  a  man  as  real  and  true  an  interest 
in  Christ  as  strong  faith,  though  it  may  not  give  him  the 
same  joy.  There  is  life  in  an  infant  as  truly  as  in  a 
grown  up  man.  There  is  fire  in  a  spark  as  truly  as  in  a 
burning  flame.  The  least  degree  of  grace  is  an  ever- 
lasting possession.  It  comes  down  from  heaven.  It  is 
precious  in  our  Lord's  eyes.  It  shall  never  be  over- 
thrown. 

Does  Satan  make  light  of 'the  beginnings  of  repentance 
towards  God,  and  faith  towards  our  Lord  Jesus  Christ  ? 
No  !  indeed  !  he  does  not.  He  has  great  wrath,  because 
he  sees  his  time  is  short. — Do  the  angels  of  God  think 
lightly  of  the  first  signs  of  penitence  and  feeling  after 
God  in  Christ  ?  No  !  indeed  !  ^'  there  is  joy"  among 
them,  when  they  behold  the  sight. — Does  the  Lord  Jesus 
regard  no  faith  and  repentance  with  interest,  unless  they 
are  strong  and  mighty  ?  No  !  indeed  !  As  soon  as  that 
bruised  reed,  Saul  of  Tarsus,  begins  to  cry  to  Him, 
He  sends  Ananias  to  him,  saying,  "  Behold  he  prayeth." 
(Acts  ix.  11.)  We  err  greatly  if  we  do  not  encourage 
the  very  first  movements  of  a  soul  towards  Christ.  Let 
the  ignorant  world  scoff  and  mock,  if  it  will.  We  may 
be  sure  that  "  bruised  reeds"  and  "  smoking  flax"  are 
very  precious  in  our  Lord's  eyes. 

May  we  all  lay  these  things  to  heart,  and  use  them  in 
time  of  need,  both  for  ourselves  and  others.     It  should 


128 


EXPOSITORY    THOUGHTS. 


be  a  standing  maxim  in  our  religion,  that  a  spark  is 
better  than  utter  darkness,  and  little  faith  better  than 
no  faith  at  all.  "  Who  hath  despised  the  day  of  small 
things  ?"  (Zechar.  iv.  10.)  It  is  not  despised  by  Christ. 
It  ought  not  to  be  despised  by  Christians.  i 


MATTHEW  XII.  22—37. 


22  Then  was  brought  unto  him  one 

SOBsessed  with  a  devil,  blind,  and 
umb  :  and  he  healed  him,  insomuch 
that  the  blind  and  dumb  both  spake 
and  saw. 

23  And  all  the  people  were  amazed, 
and  said,  Is  not  this  the  Son  of 
David  ? 

24  But  when  the  Pharisees  heard 
U,  they  said,  This  fellow  doth  not 
cast  out  devils,  but  by  Beelzebub  the 
prince  of  the  devils. 

25  And  Jesus  knew  their  thoughts, 
and  said  unto  them.  Every  kingdom 
divided  against  itself  is  brought  to 
desolation;  and  every  city  or  house 
divided  against  itself  shall  not  stand ; 

26  And  if  Satan  cast  out  Satan,  he 
is  divided  against  himself;  how  shall 
then  his  kingdom  stand  ? 

27  And  if  I  by  Beelzebub  cast  out 
devils,  by  whom  do  your  children  cast 
them  out  ?  therefore  they  shall  be  your 
judges. 

28  But  if  I  cast  out  devils  by  the 
Spirit  of  God,  then  the  kingdom  of 
God  is  come  unto  you. 

29  Or  else  how  can  one  enter  into 
a  strong  man's  house,  and  spoil  his 
goods,  except  he  first  bind  the  strong 
man?  and  then  he  will  spoil  his 
house. 

SO  He  that  is  not  with  me  is  against 


me  ;  and  he  that  gatliereth  not  with 
me  scattereth  abroad. 

31  Wherefore  I  say  unto  you.  All 
manner  of  sin  and  blasphemy  shall 
be  forgiven  unto  men :  but  the  blas- 
phemy against  the  Holy  Ghost  shall 
not  be  forgiven  unto  men. 

32  And  whosoever  speaketh  a  word 
against  the  Son  of  man,  it  shall  be 
forgiven  him :  but  whosoever  speaketh 
against  the  Holy  Ghost,  it  shall  not 
be  forgiven  him,  neither  in  this  world, 
neither  in  the  loorid  to  come. 

33  Either  make  the  tree  good,  and 
his  fruit  good  ;  or  else  make  the  tree 
corrupt,  and  his  fruit  corrupt :  for  the 
tree  is  known  by  his  fruit. 

34  O  generation  of  vipers,  how  can 
ye,  being  evil,  speak  good  things  ?  for 
out  of  the  abundance  of  the  heart  the 
mouth  speaketh. 

35  A  good  man  out  of  the  good 
treasure  of  the  heart  bringeth  forth 
good  things  :  and  an  evil  man  out  of 
the  evil  treasure  bringeth  forth  evil 
things. 

36  But  I  say  unto  vou.  That  every 
idle  word  that  men  shall  speak,  they 
shall  give  account  thereof  in  the  day 
of  judgment. 

37  For  by  thy  words  thou  shalt  ba 
justified,  and  by  thy  words  thou  shalt 
be  condemned. 


This  passage  of  Scripture  contains  "  things  hard  to  be 
understood."  The  sin  against  the  Holy  Ghost  in  particu- 
lar has  never  been  fully  explained  by  the  most  learned 
divines.     It  is  not  dijfficult  to  show  from  Scripture  what 


129 

the  sin  is  not.  It  is  difficult  to  show  clearly  what  it 
is.  We  must  ,not  be  surprised.  The  Bible  would  not 
be  the  book  of  God,  if  it  had  not  deep  places  here  and 
there,  which  man  has  no  line  to  fathom.  Let  us  rather 
thank  God  that  there  are  lessons  of  wisdom  to  be 
gathered,  even  out  of  these  verses,  which  the  unlearned 
may  easily  understand. 

Let  us  gather  from  them,  in  the  first  place,  that  there 
is  nothing  too  blasphemous  for  hardened  and  prejudiced 
men  to  say  against  religion.  Our  Lord  casts  out  a  devil ; 
and  at  once  the  Pharisees  declare  that  He  does  it  "  by 
the  prince  of  the  devils." 

This  was  an  absurd  charge.  Our  Lord  shows  that  it 
was  unreasonable  to  suppose  that  the  devil  would  help  to 
pull  down  his  own  kingdom,  and  "  Satan  cast  out  Satan/' 
But  there  is  nothing  too  absurd  and  unreasonable  for 
men  to  say,  when  they  are  thoroughly  set  against  religion. 
The  Pharisees  are  not  the  only  people  who  have  lost 
sight  of  logic,  good  sense,  and  temper,  when  they  have 
attacked  the  Gospel  of  Christ. 

Strange  as  this  charge  may  sound,  it  is  one  that  has 
often  been  made  against  the  servants  of  God.  Their 
enemies  have  been  obliged  to  confess  that  they  are  doing 
a  work,  and  producing  an  effect  on  the  world.  The 
results  of  Christian  labor  stare  them  in  the  face.  They 
cannot  deny  them.  What  then  shall  they  say  ?  They 
say  the  very  thing  that  the  Pharisees  said  of  our  Lord, 
"  It  is  the  devil."  The  early  heretics  used  language  of 
this  kind  about  Athanasius.  The  Eoman  Catholics 
spread  reports  of  this  sort  about  Martin  Luther.  Such 
things  will  be  said  as  long  as  the  world  stands.    ,   r^  >,- 

6* 


130  EXPOSITORY    THOUGHTS. 

We  must  never  be  surprised  to  hear  of  dreadful 
charges  being  made  against  the  best  of  men,  without 
cause.  "  If  they  called  the  Master  of  the  house  Beelze- 
bub, how  much  more  shall  they  call  them  of  his  house- 
hold ?'' — It  is  an  old  device.  When  the  Christian's 
arguments  cannot  be  answered,  and  the  Christian's  works 
cannot  be  denied,  the  last  resource  of  the  wicked  is  to 
try  to  blacken  the  Christian's  character.  If  this  be 
our  lot,  let  us  bear  it  patiently.  Having  Christ  and 
a  good  conscience,  we  may  be  content.  False  charges 
will  not  keep  us  out  of  heaven.  Our  character  will  be 
cleared  at  the  last  day. 

In  the  second  place,  let  us  gather  out  of  these  verses 
the  impossibility  of  neutrality  in  religion.  "  He  that  is 
not  with  Christ  is  against  him,  and  he  that  gathereth 
not  with  him  scattereth  abroad." 

There  are  many  persons  in  every  age  of  the  Church, 
who  need  to  have  this  lesson  pressed  upon  them.  They 
endeavor  to  steer  a  middle  course  in  religion.  They  are 
not  so  bad  as  many  sinners,  but  still  they  are  not  saints. 
They  feel  the  truth  of  Christ's  Gospel,  when  it  is  brought 
before  them,  but  are  afraid  to  confess  what  they  feel. 
Because  they  have  these  feelings,  they  flatter  themselves 
they  are  not  so  bad  as  others.  And  yet  they  shrink 
from  the  standard  of  faith  and  practice  which  the  Lord 
Jesus  sets  up.  They  are  not  boldly  on  Christ's  side,  and 
yet  they  are  not  openly  against  Him.  Our  Lord  warns 
all  such  that  they  are  in  a  dangerous  position.  There 
are  only  two  parties  in  religious  matters.  There  are  only 
two  camps.  There  are  only  two  sides.  Are  we  with 
Christ,  and  working  in  His  cause  ?     If  not,  we  are  against 


MATTHEW,    CHAP.    XII.  131 

Him.  Are  we  doing  good  in  the  world  ?  If  not,  we  are 
doing  harm. 

The  principle  here  laid  down  is  one  which  it  concerns 
us  all  to  rememher.  Let  us  settle  it  in  our  minds,  that 
we  shall  never  have  peace,  and  do  good  to  others,  unless 
we  are  thorough-going  and  decided  in  our  Christianity. 
The  way  of  Gamaliel  and  Erasmus  never  yet  brought 
happiness  and  usefulness  to  any  one,  and  never  will. 

In  the  third  place,  let  us  gather  from  these  verses  the 
exceeding  sinfulness  of  sins  against  knowledge. 

This  is  a  practical  conclusion  which  appears  to  flow 
naturally  from  our  Lord's  words  about  the  blasphemy 
against  the  Holy  Ghost.  Difficult  as  these  words  un- 
doubtedly are,  they  seem  fairly  to  prove  that  there  are 
degrees  in  sin.  Offences  arising  from  ignorance  of  the 
true  mission  of  the  Son  of  Man,  will  not  be  punished  so 
heavily  as  offences  committed  against  the  noontide  light 
of  the  dispensation  of  the  Holy  Ghost.  The  brighter 
the  light,  the  greater  the  guilt  of  him  \Vho  rejects  it. 
The  clearer  a  man's  knowledge  of  the  nature  of  the 
Gospel,  the  greater  his  sin,  if  he  wilfully  refuses  to 
repent  and  believe. 

The  doctrine  here  taught  is  one  that  does  not  stand 
alone  in  Scripture.  St.  Paul  says  to  the  Hebrews,  "  It  is 
impossible  for  those  who  were  once  enlightened — if  they 
shall  fall  away,  to  renew  them  again  unto  repentance." 
"  If  we  sin  wilfully,  after  that  we  have  received  the 
knowledge  of  the  truth,  there  remaineth  no  more  sacri- 
fice for  sins,  but  a  fearful  looking  for  of  judgment."  Heb. 
vi.  4 — 7,  and  x.  26,  27.)  It  is  a  doctrine  of  which  we 
find  mournful  proofs  in  every  quarter.     The  unconverted 


132  EXPOSITORY    THOUGHTS. 

children  of  godly  parents,  the  unconverted  servants  of 
godly  families,  and  the  unconverted  members  of  evangelical 
congregations  are  the  hardest  people  on  earth  to  impress. 
They  seem  past  feeling.  The  same  fire  which  melts  the  wax, 
hardens  the  clay — It  is  a  doctrine,  moreover,  which  re- 
ceives awful  confirmation  from  the  histories  of  some  of 
those  whose  last  ends  were  eminently  hopeless.  Pharaoh, 
and  Saul,  and  Ahab,  and  Judas  Iscariot,  and  Julian, 
and  Francis  Spira,  are  fearful  illustrations  of  our  Lord's 
meaning.  In  each  of  these  cases  there  was  a  combination 
of  clear  knowledge  and  deliberate  rejection  of  Christ. 
In  each  there  was  light  in  the  head,  but  hatred  of  truth 
in  the  heart.  And  the  end  of  each  seems  to  have  been 
blackness  of  darkness  for  ever. 

May  God  give  us  a  will  to  use  our  knowledge,  whether 
it  be  little  or  great !  May  we  beware  of  neglecting  our 
opportunities,  and  leaving  our  privileges  unimproved  ! 
Have  we  light  ?  Then  let  us  live  fully  up  to  our  light. 
Do  we  know  the  truth  ?  Then  let  us  walk  in  the  truth. 
This  is  the  best  safeguard  againt  the  unpardonable 
sin. 

In  the  last  place,  let  us  gather  from  these  verses  the 
immense  importance  of  carefulness  about  our  daily  words. 
Our  Lord  tells  us,  that  "  for  every  idle  word  that  men  shall 
speak,  they  shall  give  account  in  the  day  of  judgment." 
And  He  adds,  "  By  thy  words  thou  shalt  be  justified,  and 
by  thy  words  thou  shalt  be  condemned." 

There  are  few  of  our  Lord's  sayings  which  are  so 
heart-searching  as  this.  There  is  nothing,  perhaps,  to 
which  most  men  pay  less  attention  than  their  words. 
They  go  through  their  daily  work,  speaking  and  talking 


133 

without  thought  or  reflection,  and  seem  to  fancy  that  if 
they  do  what  is  right,  it  matters  but  little  what  they  say. 

But  is  it  so  ?  Are  our  words  so  utterly  trifling  and 
unimportant  ?  We  dare  not  say  so,  with  such  a  passage 
of  Scripture  as  this  before  our  eyes.  Our  words  are  the 
evidence  of  the  state  of  our  hearts,  as  surely  as  the  taste 
of  the  water  is  an  evidence  of  the  state  of  the  spring. 
''  Out  of  the  abundance  of  the  heart  the  mouth  speak- 
eth.''  The  lips  only  utter  what  the  mind  conceives. 
Our  words  will  form  one  subject  of  inquiry  at  the  day  of 
judgment.  We  shall  have  to  give  account  of  our  sayings, 
as  well  as  our  doings.  Truly  these  are  very  solemn  con- 
siderations. If  there  were  no  other  text  in  the  Bible, 
this  passage  ought  to  convince  us,  that  we  are  all  "  guilty 
before  God,"  and  need  a  righteousness  better  than  our 
own,  even  the  righteousness  of  Christ.     (Phil,  iii.  9.) 

Let  us  be  humble  as  we  read  this  passage,  in  the 
recollection  of  time  past.  How  many  idle,  foolish,  vain, 
light,  frivolous,  sinful,  and  unprofitable  things  we  have 
all  said  !  How  many  words  we  have  used,  which,  like 
thistle-down,  have  flown  far  and  wide,  and  sown  mischief 
in  the  hearts  of  others  that  will  never  die  !  How  often 
when  we  have  met  our  friends,  "  our  conversation,''  to 
use  an  old  saint's  expression,  "  has  only  made  work  for 
repentance."  There  is  deep  truth  in  the  remark  of 
Burkitt,  "  A  profane  scoff"  or  atheistical  jest  may  stick  in 
the  minds  of  those  that  hear  it,  after  the  tongue  that 
spake  it  is  dead.  A  word  spoken  is  physically  transient, 
but  morally  permanent."  "  Death  and  life,"  says  Solomon, 
"  are  in  the  power  of  the  tongue."  (Pro v.  xviii.  21.) 

Let  us  be  watchful  as  we  read  this  passage  about  words, 


134 


EXPOSITORY    THOUGHTS. 


when  we  look  forward  to  our  days  yet  to  come.  Let  us 
resolve,  by  Grod's  grace,  to  be  more  careful  over  our 
tongues,  and  more  particular  about  our  use  of  them.  Let 
us  pray  daily  that  our  "  Speech  may  be  always  with 
grace."  (Coloss.  iv.  6.)  Let  us  say  every  morning  with 
holy  David,  "  I  will  take  heed  to  my  ways,  that  I  offend 
not  in  my  tongue."  Let  us  cry  with  him  to  the  Strong 
for  strength,  and  say,  "  Set  a  watch  over  my  mouth,  and 
keep  the  door  of  my  lips."  Well  indeed  might  St.  James 
say,  "  If  any  man  offend  not  in  word,  the  same  is  a 
perfect  man."     (Psal.  xxxix.  1,  cxli.  3  ;  James  iii.  2.) 


MATTHEW  XII.  38—50. 


88  Then  certain  of  the  Sci*ibes  and 
of  the  Pharisees  answered,  saying, 
Master,  we  would  see  a  sign  from 
thee. 

39  Bat  he  answered  and  said  unto 
them,  An  evil  and  adulterous  genera- 
tion seeketh  after  a  sign  ;  and  there 
shall  no  sign  be  given  to  it,  but  the 
sign  of  the  prophet  Jonas  : 

40  For  as  Jonas  was  three  days  and 
three  nights  in  the  whale's  belly  :  so 
shall  the  Son  of  man  be  three  days 
and  three  nights  in  the  heart  of  the 
earth. 

41  The  men  of  Nineveh  shall  rise 
in  judgment  with  this  generation,  and 
shall  condemn  it :  because  they  re- 
pented at  the  preaching  of  Jonas ;  and, 
behold,  a  greater  than  Jonas  is  here. 

42  The  queen  of  the  south  shall 
rise  up  in  the  judgment  with  this 
generation,  and  shall  condemn  it :  for 
she  came  from  the  uttermost  parts  of 
the  earth  to  hear  the  wisdom  of  Solo- 
mon: and,  behold,  a  greater  than 
Solomon  is  hero. 

43  When  the  unclean  spirit  is  gone 
out  of  a  man,  he  walketh  through  dry 
places,  seeking  rest,  and  flndeth  none. 


44  Then  he  saith,  I  will  return 
into  my  house  from  whence  I  came 
out ;  and  when  he  is  come,  he  flndeth 
it  empty,  swept,  and  garnished. 

45  Then  goeth  he,  and  taketh  with 
himself  seven  other  spirits  more 
wicked  than  himself,  and  they  enter 
in  and  dwell  there ;  and  the  last  state 
of  that  man  is  worse  than  the  first. 
Even  so  shall  it  be  also  unto  this 
wicked  generation. 

46  While  yet  he  talked  to  the  people, 
behold,  his  mother  and  his  brethren 
stood  without,  desiring  to  speak  with 
him. 

47  Then  one  said  unto  him,  Behold, 
thy  mother  and  thy  brethren  stana 
without,  desiring  to  speak  with  thee. 

48  But  he  answered  and  said  unto 
him  that  told  him.  Who  is  my  mother  ? 
and  who  are  my  orethren  ? 

49  And  he  stretched  forth  his  hand 
toward  his  disciples,  and  said,  Behold 
my  mother  and  my  brethren. 

50  For  whosoever  shall  do  the  will 
of  my  Father  which  is  in  heaven,  the 
same  is  my  brother,  and  sister,  and 
mother. 


The  beginning  of  this  passage  is  one  of  those  places 


MATTHEW,    CHAP.    XII.  135 

which  strikingly  illustrate  the  truth  of  Old  Testament 
History.  Our  Lord  speaks  of  the  queen  of  the  South, 
as  a  realj  true  person,  who  had  lived  and  died.  He  refers 
to  the  story  of  Jonah,  and  his  miraculous  preservation  in 
the  whale's  belly,  as  undeniable  matters  of  fact.  Let  us 
remember  this,  if  we  hear  men  professing  to  believe  the 
Writers  of  the  New  Testament,  and  yet  sneering  at  the 
things  recorded  in  the  Old  Testament,  as  if  they  were 
fables.  Such  men  forget,  that  in  so  doing  they  pour  con- 
tempt upon  Christ  Himself  The  authority  of  the  Old 
and  New  Testament  stands  or  falls  together.  The  same 
Spirit  inspired  men  to  Tvrite  of  Solomon  and  Jonah  who 
inspired  the  Evangelists  to  write  of  Christ.  These  are 
not  unimportant  points  in  this  day.  Let  them  be  well 
fixed  in  our  minds. 

The  first  practical  lesson  which  demands  our  attention 
in  these  verses,  is  the  amazing  poiver  of  unbelief. 

Mark  how  the  Scribes  and  Pharisees  call  upon  our 
Lord  to  show  them  more  miracles.  "  Master,  we  would 
see  a  sign  from  thee."  They  pretended  that  they  only 
wanted  more  evidence,  in  order  to  be  convinced,  and 
become  disciples.  They  shut  their  eyes  to  the  many 
wonderful  works  which  Jesus  had  already  done.  It  was 
not  enough  for  them  that  He  had  healed  the  sick,  and 
cleansed  the  lepers,  raised  the  dead,  and  cast  out  devils. 
They  were  not  yet  persuaded.  They  yet  demanded  more 
proof  They  would  not  see  what  our  Lord  plainly 
pointed  at  in  His  reply,  that  they  had  no  real  will  to 
believe.  There  was  evidence  enough  to  convince  them, 
but  they  had  no  wish  to  be  convinced. 

There  are  many  in  the  Church  of  Christ,  who  are 


136  EXPOSITORY    THOUGHTS. 

exactly  in  the  state  of  these  Scribes  and  Pharisees.  They 
flatter  themselves  that  they  only  require  a  little  more 
proof  to  become  decided  Christians.  They  fancy  that  if 
their  reason  and  intellect  could  only  be  met  with  some 
additional  arguments,  they  would  at  once  give  up  all  for 
Christ's  sake,  take  up  the  cross,  and  follow  Him.  But 
in  the  mean  time,  they  wait.  Alas  !  for  their  blindness. 
They  will  not  see  that  there  is  abundance  of  evidence  on 
every  side  of  them.  The  truth  is,  that  they  do  not  want 
to  be  convinced. 

May  we  all  be  on  our  guard  against  the  spirit  of  un- 
belief!  It  is  a  growing  evil  in  these  latter  days.  Want 
of  simple,  childlike  faith  is  an  increasing  feature  of  the 
times,  in  every  rank  of  society.  The  true  explanation  of  a 
hundred  strange  things  that  startle  us  in  the  conduct  of 
leading  men  in  churches  and  states,  is  downright  want  of 
faith.  Men  who  do  not  believe  all  that  God  says  in  the 
Bible,  must  necessarily  take  a  vacillating  and  undecided 
line  on  moral  and  religious  questions.  "  If  ye  will  not 
believe,  surely  ye  shall  not  be  established."  (Isaiah  vii. 

9.) 

The  second  practical  lesson  which  meets  us  in  these 

verses  is  the  immense  danger  of  a  partial  and  imperfect 
religious  reformation. 

Mark  what  an  awful  picture  our  Lord  draws  of  the 
man  to  whom  the  unclean  spirit  returns,  after  having  once 
left  him.  How  fearful  are  those  words,  "I  will  return 
into  my  house  from  whence  I  came  out !"  How  vivid 
that  description,  "  He  findeth  it  empty,  swept,  and  gar- 
nished !"  How  tremendous  the  conclusion,  "  he  taketh 
with  him  seven  other  spirits  more  wicked  than  himself,—. 


MATTHEW,    CHAP.    XII.  13T 

and  the  last  state  of  that  man  is  worse  than  the  first  V 
It  is  a  picture  most  painfully  full  of  meaning.  Let  us 
scan  it  closely,  and  learn  wisdom. 

It  is  certain  that  we  have  in  this  picture  the  history  of 
the  Jewish  church  and  nation,  at  the  time  of  our  Lord's 
coming.  Called  as  tliey  were  at  first  out  of  Egypt  to  be 
God's  peculiar  people,  they  never  seem  to  have  wholly 
lost  the  tendency  to  worship  idols.  Redeemed  as  they 
afterwards  were  from  the  captivity  of  Babylon,  they 
never  seem  to  have  rendered  to  Grod  a  due  return  for  His 
goodness.  Aroused  as  they  had  been  by  John  the  Bap- 
tist's preaching,  their  repentance  appears  to  have  been 
only  skin-deep.  At  the  time  when  our  Lord  spoke,  they 
had  become,  as  a  nation,  harder  and  more  perverse  than 
ever.  The  grossness  of  idol-worship  had  given  place  to 
the  deadness  of  mere  formality.  Seven  other  spirits 
worse  than  the  first,  had  taken  possession  of  them. 
Their  last  state  was  rapidly  becoming  worse  than  the 
first.  Yet  forty  years,  and  their  iniquity  came  to  the 
full.  They  madly  j)lunged  into  a  war  with  Rome. 
Judaea  became  a  very  Babel  of  confusion.  Jerusalem 
was  taken.  The  temple  was  destroyed.  The  Jews  were 
scattered  over  the  face  of  the  earth. 

Again,  it  is  highly  probable  that  we  have  in  this  pic- 
ture the  history  of  the  xohole  body  of  Christian  churches. 
Delivered  as  they  were  from  heathen  darkness  by  the 
preaching  of  the  Grospel,  they  have  never  really  lived 
up  to  their  light.  Revived  as  many  of  them  were  at 
the  time  of  the  Protestant  Reformation,  they  have 
none  of  them  made  a  right  use  of  their  privileges,  or 
"gone  on  to  perfection."     They  have  all  more  or  less 


138  EXPOSITORY    THOUGHTS. 

stopped  short  and  settled  on  their  lees.  They  have  all 
been  too  ready  to  be  satisfied  with  mere  external  amend- 
ments. And  now  there  are  painful  symptoms  in  many 
quarters  that  the  evil  spirit  has  returned  to  his  house, 
and  is  preparing  an  outbreak  of  infidelity,  and  false 
doctrine,  such  as  the  churches  have  never  yet  seen. 
Between  unbelief  in  some  quarters,  and  formal  supersti- 
tion in  others,  everything  seems  ripe  for  some  fearful 
manifestation  of  anti-christ.  It  may  well  be  feared  that 
the  last  state  of  the  professing  Christian  clmrches  will 
prove  worse  than  the  first .  4  . 

Saddest  and  worst  of  all,  we  have  in  this  picture  the 
history  of  many  an  individual's  soul.  There  are  men 
who  seemed  at  one  time  of  their  lives  to  be  under  the 
influence  of  strong  religious  feelings.  They  reformed 
their  ways.  They  laid  aside  many  things  that  are  bad. 
They  took  up  many  things  that  are  good.  But  they 
stopped  there,  and  went  no  further,  and  by  and  bye  gave 
up  religion  altogether.  The  evil  spirit  returned  to  their 
hearts,  and  found  them  empty,  swept,  and  garnished. 
They  are  now  worse  than  they  ever  were  before.  Their 
consciences  seem  seared.  Their  sense  of  religious  things 
appears  entirely  destroyed.  They  are  like  men  given 
over  to  a  reprobate  mind.  One  would  say  it  was  "  im- 
possible to  renew  them  to  repentance."  None  prove  so 
hopelessly  wicked  as  those  who,  after  experiencing  strong 
religious  convictions,  have  gone  back  again  to  sin  and  the 
world. 

If  we  love  life,  let  us  pray  that  these  lessons  may  be 
deeply  impressed  on  our  minds.  Let  us  never  be  content 
with  a  partial  reformation  of  life,  without  thorough  con- 


139 

version  to  Grodj  and  mortification  of  the  whole  body  of 
sin.  It  is  a  good  thing  to  strive  to  cast  sin  out  of  our 
hearts.  But  let  us  take  care  that  we  also  receive  the 
grace  of  God  in  its  place.  Let  us  make  sure  that  we 
not  only  get  rid  of  the  old  tenant,  the  devil,  but  have 
also  got  dwelling  in  us  the  Holy  Ghost. 
^  The  last  practical  lesson  which  meets  us  in  these 
verses  is  the  tender  affection  with  which  the  Lord  Jesus 
regards  His  true  disciples. 

Mark  how  He  speaks  of  every  one  who  does  the  will 
of  His  Father  in  heaven.  He  says,  "the  same  is  my 
brother,  and  si«ter,  and  mother."  What  gracious  words 
these  are  !  Who  can  conceive  the  depth  of  our  dear 
Lord's  love  towards  His  relations  according  to  the  flesh  ? 
It  was  a  pure,  unselfish  love.  It  must  have  been  a 
mighty  love,  a  love  that  passes  man's  understanding. 
Yet  here  we  see  that  all  His  believing  people  are  counted 
as  His  relations.  He  loves  them,  feels  for  them,  cares 
for  them,  as  members  of  His  family,  bone  of  His  bone, 
and  flesh  of  His  flesh. 

There  is  a  solemn  warning  here  to  all  who  mock  and 
persecute  true  Christians  on  account  of  their  religion. 
They  consider  not  what  they  are  doing.  They  are  per- 
secuting the  near  relations  of  the  King  of  kings.  They 
will  find  at  the  last  day  that  they  have  mocked  those 
whom  the  Judge  of  all  regards  as  "  His  brother,  and 
sister,  and  mother." 

There  is  rich  encouragement  here  for  all  believers. 
They  are  far  more  precious  in  their  Lord's  eyes  than 
they  are  in  their  own.  Their  faith  may  be  feeble,  their 
repentance  weak,  their  strength  small.     They  may  be 


140 


EXPOSITORY    THOUGHTS, 


poor  and  needy  in  this  world.  But  there  is  a  glorious 
"  whosoever"  in  the  last  verse  of  this  chapter  which 
ought  to  cheer  them.  "Whosoever"  believes  is  a  near 
relation  of  Christ.  The  elder  Brother  will  provide  for 
him  in  time  and  eternity,  and  never  let  him  be  cast 
away.  There  is  not  one  "little  sister"  in  the  family 
of  the  redeemed,  whom  Jesus  does  not  remember. 
(Cant.  viii.  8.)  Joseph  provided  richly  for  all  his  rela- 
tions, and  Jesus  will  provide  for  His. 


MATTHEW  XIII.    1- 


1  The  same  day  went  Jesus  out  of 
the  house,  and  sat  by  the  sea  side. 

2  And  great  multitudes  were  gath- 
ered together  unto  him,  so  that  he 
went  into  a  ship,  and  sat;  and  the 
whole  multitude  stood  on  the  shore. 

3  And  he  spake  many  things  unto 
them  in  parables,  saying,  Behold,  a 
sower  went  forth  to  sow  : 

4  And  when  he  sowed,  some  seeds 
fell  by  the  way  side,  and  the  fowls 
came  and  devoured  them  up  : 

5  Some  fell  upon  stony  places, 
where  they  had  not  much  earth  :  and 
forthwith  they  sprung  up,  because 
they  had  no  deepness  of  earth ; 

6  And  when  the  sun  was  up,  they 
were  scorched ;  and  because  they  had 
no  root,  they  withered  away. 

7  And  some  fell  among  thorns  ;  and 
the  thorns  spruug  up,  and  choked 
them  : 

8  But  other  fell  into  good  ground, 
and  brought  forth  fruit,  some  an 
hundredfold,  some  sixtyfold,  some 
thirtyfold. 

9  Who  hath  ears  to  hear  let  him 
hear. 

10  And  the  disciples  came,  and  said 
tinto  him.  Why  speakest  taou  unto 
them  in  parables  ? 

11  He  answered  and  said  unto 
them.  Because  it  is  given  unto  you  to 
know  the  mysteries  of  the  kingdom  of 
heaven,  but  to  them  it  is  not  given. 


12  For  whosoever  hath,  to  him 
shall  be  given,  and  he  shall  have  more 
abundance :  but  whosoever  hath  not, 
from  him  shall  be  taken  away  even 
that  he  hath. 

13  Therefore  speak  I  to  them  in 
parables :  because  they  seeing  see  not ;  ■ 
and  hearing  they  hear  not,  neither  do 
they  understand. 

14  And  in  them  is  fulfilled  the 
prophecy  of  Esaias,  which  saith.  By 
hearing  ye  shall  hear,  and  shall  not 
understand  ;  and  seeing  ye  shall  see, 
and  shall  not  perceive  : 

15  For  this  people's  heart  is  waxed 
gross,  and  their  ears  are  dull  of  hear- 
ing, and  their  eyes  they  have  closed  ; 
lest  at  any  time  they  should  see  with 
their  eyes,  and  hear  with  their  ears, 
and  should  understand  with  their 
heart,  and  should  be  converted,  and 
I  should  heal  them. 

16  But  blessed  are  your  eyes,  for 
they  see :  and  your  ears,  for  they  near. 

17  For  verily  I  say  unto  you.  That 
many  prophets  and  righteous  men 
have  desired  to  see  those  things  which 
ye  see,  and  have  not  seen  them  ;  and 
to  hear  those  things  which  ye  hear, 
and  have  not  heard  them. 

18  Hear  ye  therefore  the  parable  of 
the  sower. 

19  When  any  one  heareth  the  word 
of  the  kingdom,  and  understandeth  U 
not,  then  cometh  the  wicked  one^  and 


MATTHEW,    CHAP.    XIII. 


141 


catcheth  away  that  which  was  sown 
in  his  lieart.  This  is  he  which  re- 
ceived seed  by  the  way  side. 

20  But  he  that  received  the  seed 
into  stony  places,  the  same  is  he  that 
heareth  the  word,  and  anon  with  joy 
receiveth  it ; 

21  Yet  hath  he  not  root  in  himself^ 
but  dureth  for  a  while;  for  when 
tribulation  or  persecution  ariseth  be- 
cause of  the  word,  by  and  by  he  is 
offended. 


22  He  also  that  received  seed  among 
the  thorns  is  he  that  heareth  the  word ; 
and  the  care  of  this  world,  and  the 
deceitfulness  of  riches,  choke  the 
word,  and  he  becometh  unfruitful. 

23  But  he  that  received  seed  into 
the  good  ground  is  he  that  heareth. 
the  word,  and  understaudeth  it ;  which 
also  beareth  fruit,  and  briugetn  forth, 
some  an  hundredfold,  some  sixty, 
some  thirty. 


The  chapter  which  these  verses  begin  is  remarkable  for 
the  number  of  parables  which  it  contains.  Seven  striking 
illustrations  of  spiritual  truth  are  here  drawn  by  the  great 
Head  of  the  Church  from  the  book  of  nature.  By  so  doing 
He  shows  us  that  religious  teaching  may  draw  helps  from 
everything  in  creation.  Those  that  would  "  find  out  ac- 
ceptable words,"  should  not  forget  this.  (Eccles.  xii.  10.) 

The  parable  of  the  sower,  which  begins  this  chapter, 
is  one  of  those  parables  which  admit  of  a  very  wide  appli- 
cation. It  is  being  continually  verified  under  our  own  eyes. 
Wherever  the  word  of  God  is  preached  or  expounded, 
and  people  are  assembled  to  hear  it,  the  sayings  of  our 
Lord  in  this  parable  are  found  to  be  true.  It  describes 
what  goes  on,  as  a  general  rule,  in  all  congregations. 

Let  us  learn,  in  the  first  place,  from  this  parable,  that 
the  loorh  of  the  preacher  resembles  that  of  the  sower. 

Like  the  sower,  the  preacher  must  sow  good  seed,  if 
he  wants  to  see  fruit.  He  must  sow  the  pure  word  of 
God,  and  not  the  traditions  of  the  church,  or  the  doc- 
trines of  men.  Without  this  his  labor  will  be  in  vain. 
He  may  go  to  and  fro,  and  seem  to  say  much,  and  to 
work  much  in  his  weekly  round  of  ministerial  duty.  But 
there  will  be  no  harvest  of  souls  for  heaven,  no  living 
results,  and  no  conversions. 


142  EXPOBITORY   THOUGHTS. 

Like  the  sower,  the  preacher  must  be  diligent.  He 
must  spare  no  pains.  He  must  use  every  possible  means 
to  make  his  work  prosper.  He  must  patiently  "  sow  be- 
side all  waters/'  and  "  sow  in  hope."  He  must  be  "  in- 
stant in  season  and  out  of  season."  He  must  not  be 
deterred  by  difficulties  and  discouragements.  "  He  that 
observeth  the  wind  shall  not  sow."  No  doubt  his  success 
does  not  entirely  depend  upon  his  labor  and  diligence. 
But  without  labor  and  dihgence  success  will  seldom  be 
obtained.  (Isai.  xxxii.  20.  2  Tim.  iv.  2.  Eccles.  xi.  4.) 

Like  the  sower,  the  preacher  cannot  give  life.  He  can 
scatter  the  seed  committed  to  his  charge,  but  cannot 
command  it  to  grow.  He  may  offer  the  word  of  truth 
to  a  people,  but  he  cannot  make  them  receive  it  and  bear 
fruit.  To  give  life  is  God's  sovereign  prerogative.  "  It 
is  the  Spirit  that  quickeneth."  God  alone  can  "  give 
the  increase."     (John  vi.  63.     1  Cor.  iii.  7.) 

Let  these  things  sink  down  into  our  hearts.  It  is  no 
light  thing  to  be  a  real  minister  of  God's  Word.  To  be 
an  idle,  formal  workman  in  the  Church  is  an  easy  busi- 
ness. To  be  a  faithful  sower  is  very  hard.  Preachers 
ought  to  be  specially  remembered  in  our  prayers. 

In  the  next  place,  let  us  learn  from  this  passage,  that 
there  are  various  ways  of  hearing  the  ivord  of  God 
ivithout  henefit. 

We  may  listen  to  a  sermon  with  a  heart  like  the  hard 
' '  way  side,"  careless,  thoughtless,  and  unconcerned.  Christ 
crucified  may  be  affectionately  set  before  us,  and  we  may 
hear  of  His  sufferings  with  utter  indifference,  as  a  subject 
in  which  we  have  no  interest.  Fast  as  the  words  fall  on 
our  ears,  the  devil  may  pluck  them  away,  and  we  may 


MATTHEW,    CHAP.    XIII.  143 

go  home  as  if  we  had  not  heard  a  sermon  at  all.  Alas  I 
there  are  many  such  hearers  !  It  is  as  true  of  them  as 
of  the  idols  of  old,  "  eyes  have  they,  but  they  see  not  ; 
they  have  ears,  but  they  hear  not."'  (Psal.  exxxv.  16, 17.) 
Truth  seems  to  have  no  .more  effect  on  their  hearts  than 
water  on  a  stone. 

We  may  listen  to  a  sermon  with  pleasure,  while  the 
impression  produced  on  us  is  only  temporary  and  short- 
lived. Our  hearts,  like  the  "  stony  ground/'  may  yield  a 
plentiful  crop  of  wai*m  feelings  and  good  resolutions. 
But  all  this  time  there  may  be  no  deeply-rooted  work  in 
our  souls,  and  the  first  cold  blast  of  opposition  or  tempta- 
tion may  cause  our  seeming  religion  to  wither  away. 
Alas  !  there  are  many  such  hearers  !  The  mere  love  of 
sermons  is  no  sign  of  grace.  Thousands  of  baptized 
people  are  like  the  Jews  of  Ezekiel's  day :  "  Thou  art 
unto  them  as  a  very  lovely  song  of  one  that  hath  a 
pleasant  voice,  and  can  play  well  on  an  instrument :  for 
they  hear  thy  words,  but  they  do  them  not."  (Ezek. 
xxxiii.  32.) 

We  may  listen  to  a  sermon,  and  approve  of  every 
word  it  contains,  and  yet  get  no  good  from  it,  in  conse- 
quence of  the  absorbing  influence  of  this  world.  Our 
hearts,  like  the  "  thorny  ground,"  may  be  choked  with  a 
rank  crop  of  cares,  pleasures,  and  worldly  plans.  We 
may  really  like  the  Gospel,  and  wish  to  obey  it,  and  yet 
insensibly  give  it  no  chance  of  bearing  fruit,  by  allowing 
other  things  to  fill  a  place  in  our  affections,  and  in- 
sensibly to  fill  our  whole  hearts.  Alas  !  there  are  many 
such  hearers  !  They  know  the  truth  well.  They  hope 
one  day  to  be  decided  Christians.    But  they  never  come 


144  EXPOSITORY  THOUGHTS. 

to  the  point  of  giving  up  all  for  Christ's  sake.  They 
never  make  up  their  minds  to  "  seek  first  the  kingdom 
of  God," — and  so  die  in  their  sins. 

These  are  points  that  we  ought  to  weigh  well.  We 
should  never  forget  that  there  are  more  ways  than  one  ot 
hearing  the  word  without  profit.  It  is  not  enough  that 
we  come  to  hear.  We  may  come,  and  be  careless. — It  is 
not  enough  that  we  are  not  careless  hearers.  Our 
impressions  may  be  only  temporary,  and  ready  to  perish. 
— It  is  not  enough  that  our  impressions  are  not  merely 
temporary.  But  they  may  be  continually  yielding  no 
result,  in  consequence  of  our  obstinate  cleaving  to  the 
world. — Truly  "  the  heart  is  deceitful  above  all  things, 
and  desperately  wicked  :  who  can  know  it  T'  (Jerem. 
xvii.  9.) 

In  the  last  place,  let  us  learn  from  this  parable,  that 
tliere  is  only  one  evidence  of  hearing  the  loord  rightly. 
That  evidence  is  to  bear  fruit. 

The  fruit  here  spoken  of  is  the  fruit  of  the  Spirit. 
Eepentance  towards  God,  faith  towards  the  Lord  Jesus 
Christ,  holiness  of  life  and  character,  prayerfulness,  hu- 
mility, charity,  spiritual-mindedness — these  are  the  only 
satisfactory  proofs  that  the  seed  of  God's  word  is  doing 
its  proper  work  in  our  souls.  Without  such  proofs,  our 
religion  is  vain,  however  high  our  profession.  It  is  no 
better  than  sounding  brass  and  a  tinkling  cymbal.  Christ 
has  said,  "  I  have  chosen  you,  and  ordained  you,  that  ye 
should  go  and  bring  forth  fruit."  (John  xv.  16.) 

There  is  no  part  of  the  whole  parable  more  important 
than  this.  We  must  never  be  content  with  a  barren 
orthodoxy,  and  a  cold  maintenance  of  correct  theological 


MATTHEWj    CHAP.    XIII. 


145 


views.  We  must  not  be  satisfied  with  clear  knowledge, 
warm  feelings,  and  a  decent  profession.  We  must  see  to 
it  that  the  Gospel  we  profess  to  love,  produces  positive 
"  fruit"  in  our  hearts  and  lives.  This  is  real  Christianity. 
Those  words  of  St.  James  should  often  ring  in  our  ears, 
"  Be  ye  doers  of  the  word,  and  not  hearers  only,  deceiv- 
ing your  own  selves."  (James  i.  22.) 

Let  us  not  leave  these  verses  without  putting  to  our- 
selves the  important  question,  "  How  do  we  hear  ?" 
We  live  in  a  Christian  country.  We  go  to  a  place  of 
worship  Sunday  after  Sunday,  and  hear  sermons.  In 
what  spirit  do  we  hear  them  ?  What  efifect  have  they 
upon  our  characters  ?  Can  we  point  to  anything  that 
deserves  the  name  of  "  fruit  ?" 

We  may  rest  assured  that  to  reach  heaven  at  last,  it 
needs  something  more  than  to  go  to  Church  regularly  on 
Sundays,  and  listen  to  preachers.  The  word  of  God 
must  be  received  into  our  hearts,  and  become  the 
mainspring  of  our  conduct.  It  must  produce  practical 
impressions  on  our  inward  man,  that  shall  appear  in  our 
outward  behavior.  If  it  does  not  do  this,  it  will  only 
add  to  our  condemnation  in  the  day  of  judgment. 


MATTHEW  XIII.  24—43. 


24  Another  parable  put  he  forth 
unto  them,  saying,  The  kingdom  of 
heaven  is  likened  unto  a  man  which 
sowed  good  seed  in  his  field : 

25  But  while  men  slept,  his  enemy 
came  and  sowed  tares  among  the 
wheat,  and  went  his  way. 

26  But  when  the  blade  was  sprung 
\ip,  and  brought  forth  fruit,  then  ap- 
peared the  tares  also. 


27  So  the  servants  of  the  household- 
er came  and  said  unto  him,  Sir,  didst 
not  thou  sow  good  seed  in  thy  field  ? 
from  whence  then  hath  it  tares  ? 

28  He  said  unto  them,  An  enemy 
hath  done  this.  The  servants  said 
unto  him,  Wilt  thou  then  that  we  go 
and  gather  them  up  ? 

29  But  he  said.  Nay  j  lest  while  ye 


m 


EXPOSITORY    THOUGHTS. 


gather  up  the  tares,  ye  root  up  also 
the  wheat  with  them. 

SO  Let  both  grow  together  until  the 
harvest:  and  in  the  time  of  harvest  I 
will  say  to  the  reapers,  Gather  ye 
together  first  the  tares,  and  bind  them 
in  bundles  to  burn  them ;  but  gather 
the  wheat  into  my  barn. 

31  Another  parable  put  he  forth 
unto  them,  saymg.  The  kingdom  of 
heaven  is  like  to  a  grain  of  mustard 
seed,  which  a  man  took,  and  sowed 
in  his  field : 

82  Which  indeed  is  the  least  of  all 
seeds ;  but  when  it  is  grown,  it  is  the 
greatest  among  herbs,  and  becometh 
a  tree,  so  that  the  birds  of  the  air 
come  and  lodge  in  the  branches 
thereof. 

33  Another  parable  spake  he  unto 
them :  The  kingdom  of  heaven  is  like 
unto  leaven,  which  a  woman  took, 
and  hid  in  three  measures  of  meal, 
till  the  whole  was  leavened. 

34  All  these  things  spake  Jesus 
unto  the  multitude  in  parables  ;  and 
without  a  parable  spake  he  not  unto 
them : 

35  That  it  might  be  fulfilled  which 
was  spoken  by  the  prophet,  saying,  I 
will  open  my  mouth  in  parables ;  I 
will  utter  things  which  have  been 


kept  secret  from  the  foundation  of 

the  world. 

86  Then  Jesus  sent  the  multitude 
away,  and  went  into  the  house :  and 
his  disciples  came  unto  him,  saying, 
Declare  unto  us  the  parable  of  the 
tares  of  the  field. 

37  He  answered  and  said  unto 
them.  He  that  soweth  the  good  seed 
is  the  Son  of  man  ; 

38  The  field  is  the  world  ;  the  good 
seed  are  the  children  of  the  kingdom ; 
but  the  tares  are  the  children  of  the 
wicked  one  ; 

39  The  enemy  that  sowed  them  is 
the  devil ;  the  harvest  is  the  end  of 
the  world ;  and  the  reapers  are  the 
angels. 

40  As  therefore  the  tares  are  gath- 
ered and  burned  in  the  fire ;  so  shall 
it  be  in  the  end  of  this  world. 

41  The  Son  of  man  shall  send  forth 
his  angels,  and  they  shall  gather  out 
of  his  kingdom  all  things  that  offend, 
and  them  which  do  iniquity  ; 

42  And  shall  cast  them  "into  a  fur- 
nace of  fire  :  there  shall  be  wailing 
and  gnashing  of  teeth. 

43  Then  shall  the  righteous  shine 
forth  as  the  sun  in  the  kingdom  of 
their  Father.  Who  hath  ears  to  hear, 
let  him  hear. 


The  parable  of  the  wheat  and  tares,  which  occupies  the 
chief  part  of  these  verses,  is  one  of  peculiar  importance 
in  the  present  day.*-'  It  is  eminently  calculated  to  correct 
the  extravagant  expectations  in  which  many  Christians 
indulge,  as  to  the  effect  of  missions  abroad,  and  of  preach- 
ing the  Gospel  at  home.  May  we  give  it  the  attention 
which  it  deserves  ! 

In  the  first  place,  this  parable  teaches  us,  that  good 
and  evil  ivill  always  he  found  together  in  the  prof essing 
Church,  until  the  end  of  the  world. 

The  visible  Church  is  set  before  us  as  a  mixed  body. 

*  The  consideration  of  the  parables  of  the  mustard  seed  and  the  leaven 
ispurj»osely  doferrod  till  a  future  part  of  the  Exposition. 


147 

It  is  a  vast  "  field"  in  which  "  wheat  and  tares"  grow  side 
by  side.  We  must  expect  to  find  believers  and  unbelievers, 
converted  and  unconvertedj  "  the  children  of  the  king- 
dom, and  the  children  of  the  wicked  one,"  all  mingled 
together  in  every  congregation  of  baptized  people. 

The  purest  preaching  of  the  Gospel  will  not  prevent 
this.  In  every  age  of  the  Church,  the  same  state  of 
things  has  existed.  It  was  the  experience  of  the  early 
Fathers.  It  was  the  experience  of  the  Eeformers.  It  is 
the  experience  of  the  best  ministers  at  the  present  hour. 
There  has  never  been  a  visible  Church  or  a  religious 
assembly,  of  which  the  members  have  been  all  "  wheat." 
The  devil,  that  great  enemy  of  souls,  has  always  taken 
care  to  sow  "  tares." 

The  most  strict  and  prudent  discipline  will  not  prevent 
this.  Episcopalians,  Presbyterians,  and  Independents, 
all  alike  find  it  to  be  so.  Do  what  we  will  to .  purify  a 
church,  we  shall  never  succeed  in  obtaining  a  perfectly 
pure  communion.  Tares  will  be  found  among  the  wheat. 
Hypocrites  and  deceivers  will  creep  in.  And,  worst  of 
all,  if  w^e  are  extreme  in  our  efforts  to  obtain  purity,  we 
do  more  harm  than  good.  We  run  the  risk  of  encourag- 
ing many  a  Judas  Iscariot,  and  breaking  many  a  bruised 
reed.  In  our  zeal  to  "  gather  up  the  tares,"  we  are  in 
danger  of  "  rooting  up  the  wheat  with  them."  Such  zeal 
is  not  according  to  knowledge,  and  has  often  done  much 
harm.  Those  who  care  not  what  happens  to  the  wheat, 
provided  they  can  root  up  the  tares,  show  little  of  the 
mind  of  Christ.  And  after  all  there  is  deep  truth  in  the 
charitable  saying  of  Augustine,  "  Those  who  are  tares 
to-day,  may  be  wheat  to-morrow." 


148  EXPOSITORY    THOUGHTS. 

Are  we  inclined  to  look  for  tlie  conversion  of  the  whole 
world  by  the  labors  of  missionaries  and  ministers  ?  Let 
us  place  this  parable  before  us,  and  beware  of  such  an 
idea.  We  shall  never  see  all  the  inhabitants  of  earth 
the  wheat  of  God,  in  the  present  order  of  things.  The 
tares  and  wheat  will  "  grow  together  till  the  harvest." 
The  kingdoms  of  this  world  will  never  become  the  king- 
dom of  Christ,  and  the  millennium  begin,  until  the  King 
Himself  returns. 

Are  we  ever  tried  by  the  scoflS.ng  argument  of  the 
infidel,  that  Christianity  can  not  be  a  true  religion, 
when  there  are  so  many  false  Christians  ?  Let  us  call  to 
mind  this  parable,  and  remain  unmoved.  Let  us  tell  the 
infidel,  that  the  state  of  things  he  scoflfe  at  does  not  sur- 
prise us  at  all.  Our  Master  prepared  us  for  it  1800 
years  ago.  He  foresaw  and  foretold,  that  His  Church 
would  be  a  field,  containing  not  only  wheat,  but  tares. 

Are  we  ever  tempted  to  leave  one  Protestant  Church 
for  another,  because  we  see  many  of  its  members  uncon- 
verted ?  Let  us  remember  this  parable,  and  take  heed 
what  we  do.  We  shall  never  find  a  perfect  Church.  We 
may  spend  our  lives  in  migrating  from  communion  to 
communion,  and  pass  our  days  in  perpetual  disappoint- 
ment. Go  where  we  will,  and  worship  where  we  may, 
we  shall  always  find  tares. 

In  the  second  place  the  parable  teaches  us,  that  they-e 
is  to  he  a  day  of  separation  hetiveen  the  godly  and  un- 
godly members  of  the  visible  Ghurch^  at  theendofthe  world. 

The  present  mixed  state  of  things  is  not  to  be  for  ever. 
The  wheat  and  the  tares  are  to  be  divided  at  last.  The 
Lord  Jesus  shall  "  send  forth  his  angels"  in  the  day  of 


149 

His  second  advent,  and  gather  all  professing  Christians 
into  two  great  companies.  Those  mighty  reapers  shall 
make  no  mistake.  They  shall  discern  with  unerring 
judgment  between  the  righteous  and  the  wicked,  and 
place  every  one  in  his  own  lot.  The  saints  and  faithful 
servants  of  Christ  shall  receive  glory,  honor,  and  eternal 
life.  The  worldly,  the  ungodly,  the  careless,  and  the 
unconverted  shall  be  "  cast  into  a  furnace  of  fire,"  and 
receive  shame  and  everlasting  contempt. 

There  is  something  peculiarly  solemn  in  this  part 
of  the  parable.  The  meaning  of  it  admits  of  no  mistake. 
Our  Lord  Himself  explains  it  in  words  of  singular  clear- 
ness, as  if  He  would  impress  it  deeply  on  our  minds. 
Well  may  He  say  at  the  conclusion,  "  Who  hath  ears 
to  hear,  let  him  hear." 

Let  the  ungodly  man  tremble  when  he  reads  this 
parable.  Let  him  see  in  its  fearful  language  his  own 
certain  doom,  unless  he  repents  and  is  converted.  Let 
him  know  that  he  is  sowing  miserj^  for  himself,  if  he  goes 
on  still  in  his  neglect  of  Grod.  Let  him  reflect  that  his 
end  will  be  to  be  gathered  among  the  "  bundles"  of  tares, 
and  be  burned.  Surely  such  a  prospect  ought  to  make 
a  man  think.  As  Baxter  truly  says,  "  We  must  not  mis- 
interpret God's  patience  with  the  ungodly." 

Let  the  believer  in  Christ  take  comfort  when  he  reads 
this  parable.  Let  him  see  that  there  is  happiness  and 
safety  prepared  for  him  in  the  great  and  dreadful  day  of 
the  Lord.  The  voice  of  the  archangel  and  the  trump  of 
God  will  proclaim  no  terror  for  him.  They  will  summon 
him  to  join  what  he  has  long  desired  to  see,  a  perfect 
Church  and  a  perfect  communion  of  saints.    How  beauti- 


150 


EXPOSITORY    THOUGHTS. 


f\il  will  the  whole  body  of  believers  appear,  when  finally- 
separated  from  the  wicked  !  How  fine  will  the  wheat 
look  in  the  garner  of  God,  when  the  tares  are  at  length 
taken  away  !  How  brightly  will  grace  shine,  when  no 
longer  dimmed  by  incessant  contact  with  the  worldly  and 
unconverted  !  The  righteous  are  little  known  in  the 
present  day.  The  world  sees  no  beauty  in  them,  even  as 
it  saw  none  in  their  Master.  "  The  world  knoweth  us  not, 
because  it  knew  him  not.''  (1  John  iii.  1.)  But  the 
righteous  shall  one  day  "  shine  forth  as  the  sun  in  the 
kingdom  of  their  Father."  To  use  the  words  of  Matthew 
Henry,  "  their  sanctification  will  be  perfected,  and  their 
justification  will  be  published/'  "  When  Christ  who  is 
our  life  shall  appear,  then  shall  ye  also  appear  with  him 
in  glory."     (Coloss.  iii.  4.) 


MATTHEW  XIII.  44^-50. 


44  Again,  tlie  kingdom  of  heaven 
is  like  unto  treasure  iiid  in  a  field  ; 
the  which  when  a  man  hath  found, 
he  hideth,  and  for  joy  thereof  goeth 
and  selleth  all  that  he  hath,  and  buy- 
eth  that  field. 

45  Again,  the  kingdom  of  heaven 
is  like  unto  a  merchant  man,  seeking 
goodiypearls : 

46  W  ho,  when  he  had  found  one 
pearl  of  great  price,  went  and  sold  all 
that  he  had,  and  bought  it. 

47  Again,  the  kingdom  of  heaven 


is  like  unto  a  net,  that  was  cast  into 

the  sea,  and  gathered  of  every  kind  : 

48  Which,  when  it  was  full,  they 
drew  to  shore,  and  sat  down,  and 
gathered  the  good  into  vessels,  but 
cast  the  bad  away. 

49  So  shall  it  be  in  the  end  of  the 
world  :  the  angels  shall  come  forth, 
and  sever  the  wicked  from  among  the 
just, 

50  And  shall  cast  them  into  the 
furnace  of  fire  :  there  shall  be  wailing 
and  gnashing  of  teeth. 


The  parable  of  the  "  treasures  hid  in  a  field,"  and  the 
"  merchant  man  seeking  goodly  pearls,"  appear  intended 
to  convey  one  and  the  same  lesson.  They  vary,  no 
doubt,  in  one  striking  particular.  The  "  treasure"  was 
found  of  one  who  does  not  seem  to  have  sought  it.     Tho 


"  pearl"  was  found  of  one  who  was  actually  seeking  pearls. 
But  the  conduct  of  the  finders,  in  both  cases,  was  pre- 
cisely alike.  Both  "  sold  all"  to  make  the  thing  found 
their  own  property.  And  it  is  exactly  at  this  point  that 
the  instruction  of  both  parables  agrees. 

These  two  parables  are  meant  to  teach  us,  that  men 
really  convinced  of  the  importance  of  salvation,  luill  give 
up  everything  to  ivin  Christ,  and  eternal  life. 

What  was  the  conduct  of  the  two  men  our  Lord  de- 
scribes ?  The  one  was  persuaded  that  there  was  a  "treasure 
hid  in  a  field,"  which  would  amply  repay  him,  if  he 
bought  the  field,  however  great  the  price  that  he  might 
give.  The  other  was  persuaded  that  the  "  pearl"  he  had 
found  was  so  immensely  valuable,  that  it  would  answer 
to  him  to  purchase  it  at  any  cost.  Both  were  convinced 
that  they  had  found  a  thing  of  great  value.  Both  were 
satisfied  that  it  was  worth  a  great  present  sacrifice  to 
make  this  thing  their  own.  Others  might  wonder  at  them. 
Others  might  think  them  foolish  for  paying  such  a  sum 
of  money  for  the  field  and  pearl.  But  they  knew  what 
they  were  about.  They  were  sure  that  they  were  making 
a  good  bargain. 

Behold  in  this  single  picture,  the  conduct  of  a  true 
Christian  explained  !  He  is  what  he  is,  and  does  what 
he  does  in  his  religion,  because  he  is  thoroughly  per- 
suaded that  it  is  worth  while.  He  comes  out  from  the 
world.  He  puts  off  the  old  man.  He  forsakes  the  vain 
companions  of  his  past  life.  Like  Matthew,  he  gives 
up  everything,  and,  like  Paul,  he  "counts  all  things 
loss"  for  Christ's  sake.  And  why  ?  Because  he  is  con- 
vinced that  Christ  will  make  amends  to  him  for  all  he 


152  EXPOSITORY   THOUGHTS. 

gives  up.  He  sees  in  Christ  an  endless  "  treasure."  He 
sees  in  Christ  a  precious  "  pearl."  To  win  Christ  he  will 
make  any  sacrifice.  This  is  true  faith.  This  is  the 
stamp  of  a  genuine  work  of  the  Holy  Ghost. 

Behold  in  these  two  parables  the  real  clue  to  the  con- 
duct of  many  unconverted  people  !  They  are  what  they 
are  in  religion,  because  they  are  notfully persuaded  that 
it  is  worth  while  to  be  different.  They  flinch  from  de- 
cision. They  shrink  from  taking  up  the  cross.  They 
halt  between  two  opinions.  They  will  not  commit  them- 
selves. They  will  not  come  forward  boldly  on  the  Lord's 
side. — And  why  ?  Because  they  are  not  convinced  that 
it  will  answer.  They  are  not  sure  that  "  the  treasure"  is 
before  them.  They  are  not  satisfied  that  "  the  pearl"  is 
worth  so  great  a  price.  They  cannot  yet  make  up  their 
minds  to  "  sell  all,"  that  they  may  win  Christ.  And  so 
too  often  they  perish  everlastingly  !  When  a  man  will 
venture  nothing  for  Christ's  sake,  we  must  draw  the 
sorrowful  conclusion  that  he  has  not  got  the  grace  of  God. 

The  parable  of  the  net  let  down  into  the  sea,  has 
some  points  in  common  with  that  of  the  wheat  and  the 
tares.  It  is  intended  to  instruct  us  on  a  most  important 
subject,  the  true  nature  of  the  visible  Church  of  Christ 

The  preaching  of  the  Gospel  was  the  letting  down  of 
a  large  net  into  the  midst  of  the  sea  of  this  world. 
The  professing  church  which  it  was  to  gather  together, 
was  to  be  a  mixed  body.  Within  the  folds  of  the  net, 
there  were  to  be  fish  of  every  kind,  both  good  and  bad. 
Within  the  pale  of  the  Church  there  were  to  be 
Christians  of  various  sorts,  unconverted  as  well  as  con- 
verted, false  as  well  as  true.     The  separation  of  good  and 


MATTHEW,    CHAP.    XIII.  153 

bad  was  sure  to  come  at  last,  but  not  before  the  end  of 
the  world.  Such  was  the  account  which  the  great 
Master  gave  to  His  disciples  of  the  churches  which  they 
were  to  found. 

It  is  of  the  utmost  importance  to  have  the  lessons  of 
this  parable  deeply  graven  on  our  mi  ads.  There  is 
hardly  any  point  in  Christianity  on  which  greater  mis- 
takes exist,  than  the  nature  of  the  visible  Church. 
There  is  none,  perhaps,  on  which  mistakes  are  so  peril- 
ous to  the  soul. 

Let  us  learn  from  this  parable,  that  all  congregations 
of  professed  Christians  ought  to  be  regarded  as  mixed 
todies.  They  are  all  assemblies  containing  "  good  fish 
and  bad,"  converted  and  unconverted,  children  of  God 
and  children  of  the  world,  and  ought  to  be  described  and 
addressed  as  such.  To  tell  all  baptized  people,  that  they 
are  born  again,  and  have  the  Spirit,  and  are  members  of 
Christ,  and  are  holy,  in  the  face  of  such  a  parable  as  this, 
is  utterly  unwarrantable.  Such  a  mode  of  address  may 
flatter  and  please.  It  is  not  likely  to  profit  or  save.  It 
is  painfully  calculated  to  promote  self-righteousness,  and 
lull  sinners  to  sleep.  It  overthrows  the  plain  teaching 
of  Christ,  and  is  ruinous  to  souls.  Do  we  ever  hear  such 
doctrine  ?     If  we  do,  let  us  remember  "  the  net." 

Finally,  let  it  be  a  settled  principle  with  us,  never  to 
be  satisfied  with  mere  outward  church-membership.  We 
may  be  inside  the  net,  and  yet  not  be  in  Christ.  The 
waters  of  baptism  are  poured  on  myriads  who  are  never 
washed  in  the  water  of  life.  The  bread  and  wine  are 
eaten  and  drunk  by  thousands  at  the  Lord's  table,  who 
never  feed  on  Christ  by  faith.     Are  we  converted  ?    Are 


154 


EXPOSITORY    THOUGHTS. 


we.  among  the  "good  fish  ?"  This  is  the  grand  question. 
It  is  one  which  must  he  answered  at  last.  The  net  will 
soon  be  "  drawn  to  shore."  The  true  character  of  every 
man's  religion  will  at  length  be  exposed.  There  will  be 
an  eternal  separation  between  the  good  fish  and  the  bad. 
There  will  be  a  "  furnace  of  fire"  for  the  wicked.  Surely, 
as  Baxter  says,  "  these  plain  words  more  need  belief  and 
consideration  than  exposition." 


MATTHEW  XIII.  51—58. 


51  Jesus  saith  unto  them,  Have  ye 
understood  all  these  things?  They 
say  unto  hinij  Yea,  Lord. 

52  Then  said  he  unto  them,  There- 
fore every  Scribe  which  is  instructed 
unto  the  kingdom  of  heaven  is  like 
unto  a  man  that  is  an  householder, 
which  bringeth  forth  out  of  his  trea- 
sure things  new  and  ol  1. 

53  And  it  came  to  pass,  that  when 
Jesus  had  finished  these  parables,  he 
departed  thence. 

54  And  when  he  was  come  into  his 
own  country,  he  taught  them  in  their 
synagogue,  insomuch  that  they  were 
astonished,  and  said,  Whence  hath 


this    man    this    wisdom     and    th€84 
mighty  works  ? 

55  Is  not  this  the  carpenter's  son  ? 
is  not  his  mother  called  Mary?  and 
his  brethren,  James,  and  Joses,  and 
Simon,  and  Judas  ? 

56  And  his  sisters,  are  they  not  all 
with  us  ?  Whence  then  hath  this  man 
all  these  things  ? 

57  And  they  were  offended  in  him. 
But  Jesus  said  unto  them,  A  prophet 
is  not  without  honor,  save  in  his  own 
country,  and  in  his  own  house. 

58  And  he  did  not  many  mighty 
works  there  because  of  their  unbelief. 


The  first  thing  which  we  ought  to  notice  in  these  verses, 
is  the  striking  question  with  which  our  Lord  winds  up 
the  seven  wonderful  parables  of  this  chapter.  He  said, 
"  Have  ye  understood  all  these  things  ?" 

Personal  application  has  been  called  the  "  soul"  of 
preaching.  A  sermon  without  application  is  like  a  letter 
posted  without  a  direction.  It  may  be  well-written, 
rightly  dated,  and  duly  signed.  But  it  is  useless,  be- 
cause it  never  reaches  its  destination.  Our  Lord's 
inquiry  is  an  admirable  example  of  real  heart-searching 
application,  "  Have  ye  understood  ?" 


MATTHEW,    CHAP.    XIII.  155 

The  mere  form  of  hearing  a  sermon  can  profit  no  man, 
unless  he  comprehends  what  it  means.  He  might  just 
as  well  listen  to  the  blowing  of  a  trumpet,  or  the  beating 
of  a  drum.  He  might  just  as  v/ell  attend  a  Eoman 
Catholic  service  in  Latin.  His  intellect  must  be  set  in 
motion,  and  his  heart  impressed.  Ideas  must  be  received 
into  his  mind.  He  must  carry  off  the  seeds  of  new 
thoughts.     Without  this  he  hears  in  vain. 

It  is  of  great  importance  to  see  this  point  clearly. 
There  is  a  vast  amount  of  ignorance  about  it.  There 
are  thousands  who  go  regularly  to  places  of  worship,  and 
think  they  have  done  their  religious  duty,  but  never 
carry  away  an  idea,  or  receive  an  impression.  Ask  them, 
when  they  return  home  on  a  Sunday  evening,  what  they 
have  learned,  and  they  cannot  tell  you  a  word.  Examine 
them  at  the  end  of  a  year,  as  to  the  religious  knowledge 
they  have  attained,  and  you  will  find  them  as  ignorant 
as  the  heathen. 

Let  us  watch  our  souls  in  this  matter.  Let  us  take 
with  us  to  Church,  not  only  our  bodies,  but  our  minds, 
our  reason,  our  hearts,  and  our  consciences.  Let  us 
often  ask  ourselves,  "What  have  I  got  from  this  sermon  ? 
what  have  I  learned  ?  what  truths  have  been  impressed 
on  my  mind  ?"  Intellect,  no  doubt,  is  not  everything  in 
religion.  But  it  does  not  therefore  follow  that  it  is 
nothing  at  all. — The  heart  is  unquestionably  the  main 
point.  But  we  must  never  forget  that  the  Holy  Ghost 
generally  reaches  the  heart  through  the  mind. — Sleepy, 
idle,  inattentive  hearers,  are  never  likely  to  be  con- 
verted. 

The  second  thing  which  we  ought  to  notice  in  these 


156  EXPOSITORY    THOUGHTS. 

verses,  is  the  strange  treatment  which  our  Lord  received  in 
His  own  country. 

He  came  to  the  town  of  Nazareth,  where  He  had 
been  brought  up,  and  "  taught  in  their  synagogue."  His 
teaching,  no  doubt,  was  the  same  as  it  always  was. 
"  Never  man  spake  like  this  man."  But  it  had  no  effect 
on  the  people  of  Nazareth.  They  were  "astonished," 
but  their  hearts  were  unmoved.  They  said,  "  Is  not  this 
the  carpenter's  son  ?  Is  not  his  mother  called  Mary  ?" 
They  despised  Him,  because  they  were  so  familiar  with 
Him.  "  They  were  offended  in  him."  And  they  drew 
from  our  Lord  the  solemn  remark,  "  A  prophet  is  not 
without  honor,  save  in  his  own  country,  and  in  his  own 
house." 

Let  us  see,  in  this  history,  a  melancholy  page  of  human 
nature  unfolded  to  our  view.  We  are  all  apt  to  despise 
mercies,  if  we  are  accustomed  to  them,  and  have  them 
cheap.  The  Bibles  and  religious  books,  which  are  so 
plentiful  in  England,  the  means  of  grace  of  which  we 
have  so  abundant  a  supply,  the  preaching  of  the  Gospel 
which  we  hear  every  week, — all,  all  are  liable  to  be 
undervalued.  It  is  mournfully  true  that  in  religion,  more 
than  in  anything  else,  "familiarity  breeds  contempt." 
Men  forget  that  truth  is  truth,  however  old  and  hackneyed 
it  may  sound,  and  despise  it  because  it  is  old.  Alas  !  by 
so  doing,  they  provoke  God  to  take  it  away. 

Do  we  wonder  that  the  relations,  servants,  and  neigh- 
bors of  godly  people  are  not  always  converted  ?  Do  we 
wonder  that  the  parishioners  of  eminent  ministers  of  the 
Gospel  are  often  their  hardest  and  most  impenitent 
hearers  ?      Let   us   wonder  no  more.      Let   us   mark 


157 

the  experience  of  our  Lord  at  Nazareth,  and  learn 
wisdom. 

Do  we  ever  fancy  that  if  we  had  only  seen  and  heard 
"Jesus  Christ,  we  should  have  been  His  faithful  disciples  ? 
Do  we  think  that  if  we  had  only  lived  near  Him,  and 
been  eyewitnesses  of  His  ways,  we  should  not  have  been 
undecided,  wavering,  and  half-hearted  about  religion  ? 
If  we  do,  let  us  think  so  no  longer.  Let  us  observe  the 
people  of  Nazareth,  and  learn  wisdom. 

The  last  thing  which  we  ought  to  notice  in  these  verses 
is  the  ruinous  nature  of  unbelief.  The  chapter  ends 
with  the  fearful  words,  "  He  did  not  many  works  there, 
because  of  their  unbelief/' 

Behold  in  this  single  word  the  secret  of  the  everlast- 
ing ruin  of  multitudes  of  souls  !  They  perish  for  ever, 
because  they  will  not  believe.  There  is  nothing  beside 
in  earth  or  heaven  that  prevents  their  salvation.  Their 
sins,  however  many,  might  all  be  forgiven.  The  Father's 
love  is  ready  to  receive  them.  The  blood  of  Christ  is 
ready  to  cleanse  them.  The  power  of  the  Spirit  is  ready 
to  renew  them.  But  a  great  barrier  interposes  ; — they 
will  not  believe.  ^'  Ye  will  not  come  unto  me,"  says 
Jesus,  "  that  ye  might  have  life.''  (John  v.  40.) 

May  we  all  be  on  our  guard  against  this  accursed  sin. 
It  is  the  old  root-sin,  which  caused  the  fall  of  man. 
Cat  down  in  the  true  child  of  God  by  the  power  of 
the  Spirit,  it  is  ever  ready  to  bud  and  sprout  again, 
"f  There  are  three  great  enemies  against  which  God's 
children  should  daily  pray, — pride,  worldliness,  and 
unbelief     Of  these  three,  none  is  greater  than  unbelief. 


1^ 


EXPOSITOBY    THOUGHTS. 


MATTHEW  XIV.  1—12. 


1  At  that  time  Herod  the  Tetrarch 
heard  of  the  fame  of  Jesus, 

2  And  said  unto  his  servants,  This 
is  John  the  Baptist ;  he  is  risen  from 
the  dead ;  and  therefore  mis^hty  works 
do  shew  Iprth  themselves  in  him. 

8  For  Herod  had  laid  hold  on  John, 
and  bound  him,  and  put  Mm  in  prison 
for  Herodias'  sake,  his  brother  Philip's 
wife. 

4  For  John  said  unto  him,  It  is  not 
lawful  for  thee  to  have  her. 

5  And  when  he  would  have  put  him 
to  death,  he  feared  the  multitude,  be- 
cause they  counted  him  as  a  prophet. 

6  But  when  Herod's  birthday  was 
kept,  the  daughter  of  Herodias  danced 
before  them,  and  pleased  Herod. 


7  "Whereupon  he  promised  with  an 
oath  to  give  her  whatsoever  she  would 
ask. 

8  And  she,  being  before  instructed 
of  her  mother,  said,  Give  me  here 
John  Baptist's  head  in  a  charger. 

9  And  the  king  was  sorry :  never- 
theless for  the  oath's  sake,  and  them 
which  sat  with  him  at  meat,  he  com- 
manded U  to  be  given  Tier. 

10  And  he  sent,  and  beheaded  John 
in  the  prison. 

11  And  his  head  was  brought  in  a 
charger,  and  given  to  the  damsel: 
and  she  brought  it  to  her  mother. 

12  And  his  disciples  came,  and  took 
up  the  body  and  buried  it,  and  went 
and  told  Jesus. 


We  have  in  this  passage  a  page  out  of  Grod's  book  of 
martyrs — the  history  of  the  death  of  John  the  Baptist. 
The  wickedness  of  king  Herod,  the  bold  reproof  which 
John  gave  him,  the  consequent  imprisonment  of  the 
faithful  reprover,  and  the  disgraceful  circumstances  of 
his  death,  are  all  written  for  our  learning.  "  Precious 
in  the  sight  of  the  Lord  is  the  death  of  his  saints.'' 
(Psalm  cxvi.  15.) 

The  story  of  John  the  Baptist's  death  is  told  more 
fully  by  St.  Mark  than  by  St.  Matthew.  For  the  present 
it  seems  sufficient  to  draw  two  general  lessons  from  St. 
Matthew's  narrative,  and  to  fasten  our  attention  exclu- 
Bively  upon  them. 

Let  us  learn,  in  the  first  place,  from  these  verses,  the 
great  power  of  conscience. 

King  Herod  hears  of  "  the  fame  of  Jesus,"  and  says 
to  his  servants,  "  This  is  John  the  Baptist :  he  is  risen 
from  the  dead."  He  remembered  his  own  wicked  deal- 
ings with  that  holy  man,  and  his  heart  failed  within  him. 


159 

His  heart  told  him  that  he  had  despised  his  godly  counsel, 
and  committed  a  foul  and  abominable  murder.  And  his 
heart  told  him,  that  though  he  had  liilled  John,  there 
would  yet  be  a  reckoning  day.  He  and  John  the  Baptist 
would  yet  meet  again.  Well  says  Bishop  Hall,  "  a 
wicked  man  needs  no  other  tormentor,  especially  for  sins 
of  blood,  than  his  own  heart." 

There  is  a  conscience  in  all  men  by  nature.  Let  this 
never  be  forgotten.  Fallen,  lost,  desperately  wicked  as 
we  are  all  born  into  the  world,  God  has  taken  care  to 
leave  Himself  a  witness  in  our  bosoms.  It  is  a  poor 
blind  guide,  without  the  Holy  Ghost.  It  can  save  no 
one.  It  leads  no  one  to  Christ.  It  may  be  seared  and 
trampled  under  foot.  But  there  is  such  a  thing  as  con- 
science in  every  man,  accusing  or  excusing  him  ;  and 
Scripture  and  experience  alike  declare  it.  (Rom.  ii.  15.) 

Conscience  can  make  even  kings  miserable,  when  they 
have  wilfully  rejected  its  advice.  It  can  fill  the  princes  of 
this  world  with  fear  and  trembling,  as  it  did  Felix,  when 
Paul  preached.  They  find  it  easier  to  imprison  and  behead 
the  preacher,  than  to  bind  his  sermon,  and  silence  the 
voice  of  his  reproof  in  their  own  hearts.  God's  witnesses 
may  be  put  out  of  the  way,  but  their  testimony  often 
lives  and  works  on  long  after  *they  are  dead.  God's 
prophets  live  not  for  ever,  but  their  words  often  survive 
them.  (2  Tim.  ii.  9.  Zech.  i.  5.) 

Let  the  thoughtless  and  ungodly  remember  this,  and 
not  sin  against  their  consciences.  Let  them  know  that 
their  sins  will  "  surely  find  them  out."  They  may  laugh, 
and  jest,  and  mock  at  religion  for  a  little  time.  They  may 
cry,  *'  Who  is  afraid  ?     Where  is  the  mighty  harm  of 


160  EXPOSITOKY   THOUGHTS. 

our  ways  ?"  They  may  depend  upon  it,  they  are  sowing 
misery  for  themselves,  and  will  reap  a  bitter  crop  sooner 
or  later.  Their  w^ickedness  will  overtake  them  one  day. 
They  will  find,  like  Herod,  that  it  is  an  evil  thing  and 
bitter  to  sin  against  God.  (Jerem.  ii.  19.) 

Let  ministers  and  teachers  remember  that  there  is  a 
conscience  in  men,  and  work  on  boldly.  Instruction  is 
not  always  thrown  away,  because  it  seems  to  bear  no 
fruit  at  the  time  it  is  given.  Teaching  is  not  always  in 
vain,  though  we  fancy  that  it  is  unheeded,  wasted, 
and  forgotten.  There  is  a  conscience  in  the  hearers  of 
sermons.  There  is  a  conscience  in  the  children  at  our 
schools.  Many  a  sermon  and  lesson  will  yet  rise  again, 
when  he  who  preached  or  taught  it  is  lying,  like  John 
the  Baptist,  in  the  grave.  Thousands  know  that  we  are 
right,  and,  like  Herod,  dare  not  confess  it. 

Let  us  learn,  in  the  second  place,  that  God's  children 
must  not  looh  for  their  reioard  in  this  tvorld. 

If  ever  there  was  a  case  of  godliness  unrewarded  in 
this  life,  it  Was  that  of  John  the  Baptist.  Think  for  a 
moment  what  a  man  he  was  during  his  short  career,  and 
then  think  to  what  an  end  he  came.  Behold  him,  that 
was  the  Prophet  of  the  Highest,  and  greater  than  any 
born  of  woman,  imprismied  like  a  malefactor  !  Behold 
him  cut  off  by  a  violent  death,  before  the  age  of  thirty- 
four — the  burning  light  quenched — the  faithful  preacher 
murdered  for  doing  his  duty, — and  this  to  gratify  the 
hatred  of  an  adulterous  woman,  and  at  the  command 
of  a  capricious  tyrant !  Truly  there  was  an  event  here,  if 
there  ever  was  one  in  the  world,  which  might  make  an 
ignorant  man  say,  "  What  profit  is  it  to  serve  God  ?" 


161 

But  these  are  the  sort  of  things  which  show  us,  that 
there  will  one  day  be  a  judgment.  The  God  of  the 
spirits  of  all  flesh  shall  at  last  set  up  an  assize,  and 
reward  every  one  according  to  his  works.  The  blood  of 
John  the  Baptist,  and  James  the  apostle,  and  Stephen — 
the  blood  of  Polycarp,  and  Huss,  and  Kidley,  and 
Latimer,  shall  yet  be  required.  It  is  all  written  in  God's 
book.  "The  earth  shall  disclose  her  blood,  and  no  more 
cover  her  slain."  (Isaiah  xxvi.  21.)  The  world  shall 
yet  know,  that  there  is  a  God  that  judge th  the  earth. 
"  If  thou  seest  the  oppression  of  the  poor,  and  violent 
perverting  of  judgment  and  justice  in  a  province,  marvel 
not  at  the  matter,  for  he  that  is  higher  than  the  highest 
regardeth  :  and  there  be  higher  than  they."  (Eccles.  vi.  8.) 

Let  all  true  Christians  remember,  that  their  best 
things  are  yet  to  come.  Let  us  count  it  no  strange 
thing,  if  we  have  sufferings  in  this  present  time.  It 
is  a  season  of  probation.  We  are  yet  at  school.  We 
are  learning  patience,  longsuffering,  gentleness,  and 
meekness,  which  we  could  hardly  learn  if  we  had  our 
good  things  now.  But  there  is  an  eternal  holiday  yet 
to  begin.  For  this  let  us  wait  quietly.  It  will  make 
amends  for  all.  "  Our  light  affliction  which  is  but  for  a 
moment,  worketh  for  us  a  far  more  exceeding  and  eternal 
weight  of  glory."   (2  Cor.  iv.  17.) 


MATTHEW  XIV.  13—21. 


13  When  Jesus  heard  ofit^  he  de- 
parted thence  by  ship  into  a  desert 
place  apart :  and  when  the  people  had 
heard  thereof^  they  followed  nim  on 
foot  out  of  tne  cities. 


14  And  Jesus  went  forth,  and  saw 
a  great  multitude,  and  was  moved 
with  compassion  toward  them,  and  he 
healed  their  sick. 

15  And  when  it  was  evening,  his 


162 


EXPOSITORY   THOUGHTS. 


disciples  came  to  him,  saying,  This  is 
a  desert  place,  and  the  time  is  now 
past;  send  the  multitude  away,  that 
they  may  go  into  the  villages,  and 
buy  themselves  victuals. 

i&  But  Jesus  said  unto  them,  They 
need  not  depart ;  give  ye  them  to  eat. 

17  And  they  say  unto  him.  We  have 
here  but  five  loaves,  and  two  fishes. 

18  He  said.  Bring  them  hither  to  me. 

19  And  he  commanded  the  multi- 
tude to  sit  down  on  the  grass,  and 


took  the  five  loaves,  and  the  two  fishes, 
and  looking  up  to  heaven,  he  blessed, 
and  brake,  and  gave  the  loaves  to  Tiis 
disciples,  and  the  disciples  to  the 
multitude. 

20  And  they  did  all  eat,  and  were 
filled :  and  they  took  up  of  the  frag- 
ments that  remained  twelve  baskets 
full. 

21  And  they  that  had  eaten  were 
about  five  thousand  men,  beside  wo- 
men and  children. 


These  verses  contain  one  of  our  Lord  Jesus  Christ's 
greatest  miracles,  the  feeding  of  "  Q.ve  thousand  men, 
beside  women  and  children,"  with  Rve  loaves  and  two 
fishes.  Of  all  the  miracles  worked  by  our  Lord,  not  one 
is  so  often  mentioned  in  the  New  Testament  as  this. 
Matthew,  Mark,  Luke,  and  John,  all  dwell  upon  it.  It 
is  plain  that  this  event  in  our  Lord's  history  is  intended 
to  receive  special  attention.  Let  us  give  it  that  attention, 
and  see  what  we  may  learn.  ;> 

In  the  first  place,  this  miracle  is  an  unansioerahle 
proof  of  our  Lord's  divine  power. 

To  satisfy  the  hunger  of  more  than  ^ve  thousand 
people  with  so  small  a  portion  of  food  as  five  loaves 
and  two  fishes,  would  be  manifestly  impossible  with- 
out a  supernatural  multiplication  of  the  food.  It  was 
a  thing  that  no  magician,  impostor,  or  false  prophet 
would  ever  have  attempted.  Such  a  person  might 
possibly  pretend  to  cure  a  single  sick  person,  or  raise  a 
single  dead  body. — and  by  jugglery  and  trickery  might 
persuade  weak  people  that  he  succeeded.  But  such  a 
person  would  never  attempt  such  a  mighty  work  as  that 
which  is  here  recorded.  He  would  know  well  that  he 
could  not  persuade  ten  thousand  men,  women,  and  chil- 


MATTHEW,    CHAP.    XIV.  163 

dren  that  they  were  full  when  they  were  hungry.  He 
would  be  exposed  as  a  cheat  and  impostor  on  the  spot. 

Yet  this  is  the  mighty  work  which  our  Lord  actually 
performed,  and  by  performing  it  gave  a  conclusive  proof 
that  He  was  God.  He  called  that  into  being  which  did 
not  before  exist.  He  provided  visible,  tangible,  material 
food  for  ten  thousand  people,  out  of  a  supply  which  in 
itself  would  not  have  satisfied  fifty.  Surely  we  must  be 
blind  if  we  do  not  see  in  this  the  hand  of  Him  "  who 
provideth  food  for  all  flesh,"  and  made  the  world  and  all 
that  therein  is.  To  create  is  the  peculiar  prerogative 
of  God. 

We  ought  to  lay  firm  hold  on  such  passages  as  this. 
We  should  treasure  up  in  our  minds  every  evidence  of 
our  Lord's  divine  power.  The  cold,  orthodox,  unconverted 
man  may  see  little  in  the  story.  The  true  believer  should 
store  it  in  his  memory.  Let  him  think  of  the  world,  the 
devil,  and  his  own  heart,  and  learn  to  thank  God  that 
his  Saviour,  the  Lord  Jesus  Christ,  is  almighty. 

In  the  second  place,  this  miracle  is  a  striking  example 
of  our  Lord's  compassion  toward  men. 

He  saw  a  great  company  in  a  desert  place,  ready  to 
faint  for  hunger.  He  knew  that  many  in  that  company 
had  no  true  faith  and  love  towards  Himself.  They  fol- 
lowed Him  from  fashion  and  curiosity,  or  some  equally  low 
motive.  (John  vi.  26.)  But  our  Lord  had  pity  upon  all. 
All  were. relieved.  All  partook  of  the  food  miraculously 
provided.    All  were  "  filled,"  and  none  went  hungry  away. 

Let  us  see  in  this  the  heart  of  our  Lord  Jesus 
Christ  towards  sinners.  He  is  as  He  was  of  old,  "  the 
Lord,  the  Lord  God,  merciful  and  gracious,  longsuffering, 


164  EXPOSITORY   THOUGHTS. 

and  abundant  in  goodness  and  truth/'  (Exod.  xxxiv.6.) 
He  does  not  deal  with  men  according  to  their  sins,  or 
reward  them  according  to  their  iniquities.  He  loads 
even  His  enemies  with  benefits.  None  will  be  so  excuse- 
less  as  those  who  are  found  impenitent  at  last.  The 
Lord's  goodness  leads  them  to  repentance.  (Kom.  ii.  4.) 
In  all  His  dealings  with  men  on  earth,  He  showed  him- 
self one  that  ^^  delighteth  in  mercy."  (Micah  vii.  18.) 
Let  us  strive  to  be  like  Him.  "We  ought/'  says  Quesnel, 
"  to  have  abundance  of  pity  and  compassion  on  diseased 
souls." 

In  the  last  place,  this  miracle  is  a  lively  emblem  of  the 
sufficiency  of  the  Gospel  to  meet  the  soul-ivants  of  all  man- 
hind. 

There  can  be  little  doubt  that  aU  our  Lord's  miracles 
have  a  deep  figurative  meaning,  and  teach  great  spiritual 
truths.  But  they  must  be  handled  reverently  and  dis- 
creetly. Care  must  be  taken  that  we  do  not,  like  many  of 
the  Fathers,  see  allegories  where  the  Holy  Spirit  meant 
none  to  be  seen.  But  perhaps,  if  there  is  any  miracle 
which  has  a  manifest  figurative  meaning,  in  addition  to 
the  plain  lessons  which  may  be  drawn  from  its  surface, 
it  is  that  which  is  now  before  us. 

What  does  this  hungry  multitude  in  a  desert  place 
represent  to  us  ?  It  is  an  emblem  of  all  manlcind.  The 
children  of  men  are  a  large  assembly  of  perishing  sinners, 
famishing  in  the  midst  of  a  wilderness  world, — helpless, 
hopeless,  and  on  the  way  to  ruin.  We  have  all  gone 
astray  like  lost  sheep.  (Isai.  liii.  6.)  We  are  by  nature 
far  away  from  God.  Our  eyes  may  not  be  opened  to  the 
full  extent  of  our  danger.     But  in  reality  we  are  wretched, 


165 

and  miserable,  and  poor,  and  blind,  and  naked.  (Rev.  iii. 
17.)  There  is  but  a  step  between  us  and  everlasting  death. 

What  do  these  loaves  and  fishes  represent,  apparently, 
so  inadequate  to  meet  the  necessities  of  the  case,  but  by 
miracle  made  sufficient  to  feed  ten  thousand  people  ? 
They  are  an  emblem  of  the  doctrine  of  Christ  crucified 
for  sinners,  as  their  vicarious  substitute,  and  making 
atonement  by  His  death  for  the  sin  of  the  world.  That 
doctrine  seems  to  the  natural  man  weakness  itself.  Christ 
crucified  was  to  the  Jews  a  stumbling-block,  and  to  the 
Greeks  foolishness.  (1  Cor.  i.  23.)  And  yet  Christ  crucified 
has  proved  the  bread  of  God  which  cometh  down  from 
heaven,  and  giveth  life  to  the  world.  (John  vi.  33.)  The 
story  of  the  cross  has  amply  met  the  spiritual  wants  of 
mankind  wherever  it  has  been  preached.  Thousands  of 
every  rank,  age,  and  nation,  are  witnesses  that  it  is  "  the 
wisdom  of  God,  and  the  power  of  God."  They  have 
eaten  of  it  and  been  "filled."  They  have  found  it 
"  meat  indeed  and  drink  indeed." 

Let  us  ponder  these  things  well.  There  are  great 
•depths  in  all  our  Lord  Jesus  Christ's  recorded  dealings 
upon  earth,  which  no  one  has  ever  fully  fathomed. 
There  are  mines  of  rich  instruction  in  all  His  words  and 
ways,  which  no  one  has  thoroughly  explored.  Many  a 
passage  of  the  Gospels  is  like  the  cloud  whict  Elijah's 
servant  saw.  (1  Kings  xviii.  44.)  The  more  we  look  at  it, 
the  greater  it  will  appear.  There  is  an  inexhaustible  ful- 
ness in  Scripture.  Other  writings  seem  comparatively 
threadbare  when  we  become  familiar  with  them.  But 
as  to  Scripture,  the  more  we  read  it,  the  richer  we  shall 
find  it. 


166 


EXPOSITORY    THOUGHTS. 


MATTHEW  XIV.  22—36. 


22  And  straightway  Jesus  con- 
Btrained  his  disciples  to  get  into  a 
ship,  and  to  go  before  him  unto  the 
other  side,  while  he  sent  the  multi- 
tudes away. 

23  And  when  he  had  sent  the 
multitudes  away,  he  went  up  into  a 
mountain  apart  to  pray :  and  when 
the  evening  was  come,  he  was  there 
alone. 

24  But  the  ship  was  now  in  the 
midst  of  the  sea,  tossed  with  waves  : 
for  the  wind  was  contraiy. 

_  25  And  in  the  fourth  watch  of  the 
night  Jesus  went  unto  them,  walking 
on,  the  sea. 

26  And  when  the  disciples  saw  him 
walking  on  the  sea,  they  were  troub- 
led, saying,  It  is  a  spirit ;  and  they 
cried  out  for  fear. 

27  But  straightway  Jesus  spake 
unto  them,  saying.  Be  of  good  cheer ; 
it  is  I ;  be  not  afraid. 

28  And  Peter  answered  hira  and 
said,  Lord,  if  it  be  thou,  bid  me  come 
unto  thee  on  the  water. 

29  And  he  said,  Come.    And  when 


Peter  was  come  down  out  of  the  ship, 
he  walked  on  the  water,  to  go  to  Jesus. 

30  But  when  he  saw  the  wind  bois- 
terous, he  was  afraid,  and  beginning 
to  sink,  he  cried,  saying,  Lord,  save 
me. 

31  And  immediately  Jesus  stretched 
forth  Ms  hand,  and  caught  him,  and 
said  unto  him,  O  th.ou  of  little  laith, 
wherefore  didst  thou  doubt  ? 

32  And  when  they  were  come  into 
the  ship,  the  wind  ceased. 

33  Then  they  that  were  in  the  ship 
came  and  worshipped  him,  saying.  Of 
a  truth  thou  art  the  Son  of  God. 

34  And  when  they  were  gone  over, 
they  cameinto  the  land  of  Germezsaret. 

35  And  when  the  men  of  that  place 
had  knowledge  of  him,  they  sent  out 
into  all  that  country  round  about, 
and  brought  unto  him  all  that  were 
diseased  ; 

36  And  besought  him  that  they 
might  only  touch  the  hem  of  his  gar- 
ment t  and  as  many  as  touched  were 
made  perfectly  whole. 


The  history  contained  in  these  verses,  is  one  of  singular 
interest.  The  miracle  here  recorded  brings  out  in  strong 
light  the  character  both  of  Christ  and  His  people.  The 
power  and  mercy  of  the  Lord  Jesus,  and  the  mixture  oi 
faith  and  unbelief  in  His  best  disciples,  are  beautifully 
illustrated. 

We  iQarn,  in  the  first  place,  from  this  miracle,  what 
absolute  dominion  our  Saviour  has  over  all  created  things. 
We  see  Him  "  walking  on  the  sea,"  as  if  it  was  dry 
land.  Those  angry  waves  which  tossed  the  ship  of  His 
disciples  to  and  fro,  obey  the  Son  of  God,  and  become  a 
solid  floor  under  His  feet.  That  liquid  surface,  which 
was  agitated  by  the  least  breath  of  wind,  bears  up  the 
feet  of  our  Redeemer,  like  a  rock.     To  our  poor,  weak 


167 

minds,  the  whole  event  is  utterly  incomprehensible.  The 
picture  of  two  feet  walking  on  the  sea,  is  said  by  Dod- 
dridge to  have  been  the  Egyptian  emblem  of  an  impossi- 
ble thing.  The  man  of  science  will  tell  us,  that  for 
material  flesh  and  blood  to  walk  on  water  is  a  physical 
impossibility.  Enough  for  us  to  know  that  it  was  done. 
Enough  for  us  to  remember,  that  to  Him  who  created 
the  seas  at  the  beginning,  it  must  have  been  perfectly 
easy  to  walk  over  their  waves  when  He  pleased. 

There  is  encouragement  here  for  all  true  Christians. 
Let  them  know  that  there  is  nothing  created,  which  is 
not  under  Christ's  control.  "  All  things  serve  Him." 
He  may  allow  His  people  to  be  tried  for  a  season,  and 
tossed  to  and  fro  by  storms  of  trouble.  He  may  be  later 
than  they  wish  in  coming  to  their  aid,  and  not  draw 
near  till  the  "  fourth  watch  of  the  night."  But  never 
let  them  forget  that  winds,  and  waves,  and  stoims  are  all 
Christ's  servants.  They  cannot  move  without  Christ's 
permission.  "  The  Lord  on  high  is  mightier  than  the 
voice  of  many  waters,  yea  than  the  mighty  waves  of  the 
sea."  (Psalm  xciii.  4.)  Are  we  ever  tempted  to  cry 
with  Jonah,  "  the  floods  compassed  me  about :  all  thy 
billows  and  thy  waves  passed  over  me."  (Jonah  ii.  3.) 
Let  us  remember  they  are  "  His"  billows.  Let  us  wait 
patiently.  We  may  yet  see  Jesus  coming  to  us,  and 
, "  walking  on  the  sea." 

We  learn,  in  the  second  place,  from  this  miracle,  what 
poiver  Jesus  can  bestow  on  them  that  believe  on  Him.  We 
see  Simon  Peter  coming  down  out  of  the  ship,  and  walk- 
ing on  the  water,  like  His  Lord.  What  a  wonderful 
proof  was  this  of  our  Lord's  divinity  !     To  walk  on  the 


168  EXPOSITORY    THOUGHTS. 

sea  Himself  was  a  mighty  miracle.  But  to  enable  a 
poor  weak  disciple  to  do  the  same,  was  a  mightier  miracle 
still.  >. 

There  is  a  deep  meaning  in  this  part  of  our  history. 
It  shows  us  what  great  things  our  Lord  can  do  for  those 
that  hear  His  voice^  and  follow  Him.  He  can  enable 
them  to  do  things  which  at  one  time  they  would  have 
thought  impossible.  He  can  carry  them  through  difficul- 
ties and  trials,  which  without  Him  they  would  never  have 
dared  to  face.  He  can  give  them  strength  to  walk 
through  fire  and  water  unharmed,  and  to  get  the  better 
of  every  foe.  Moses  in  Egypt,  Daniel  in  Babylon,  the 
saints  in  Nero's  household,  are  all  examples  of  His 
mighty  power.  Let  us  fear  nothing,  if  we  are  in  the 
path  of  duty.  The  waters  may  seem  deep.  But  if 
Jesus  says,  "  Come,"  we  have  no  cause  to  be  afraid. 
"  He  that  believeth  on  me,  the  works  that  I  do  shall  he 
do  also,  and  greater  works  than  these  shall  he  do." 
(John  xiv.  12.) 

Let  us  learn,  in  the  third  place,  from  this  miracle,  how 
rmich  trouble  disciples  bring  on  themselves  by  unbelief. 
We  see  Peter  walking  boldly  on  the  water  for  a  little 
way.  But  by  and  bye,  when  he  sees  "  the  wind  boister- 
ous," he  is  afraid,  and  begins  to  sink.  The  weak  flesh 
gets  the  better  of  the  willing  spirit.  He  forgets  the 
wonderful  proofs  of  his  Lord's  goodness  and  power,  which 
he  had  just  received.  He  considered  not  that  the  same 
Saviour  who  had  enabled  him  to  walk  one  step,  must  be 
able  to  hold  him  up  for  ever.  He  did  not  reflect  that  he 
was  nearer  to  Christ  when  once  on  the  water,  than  he 
was  when  he  first  left  the  ship.     Fear  took  away  his 


169 

memory.  Alarm  confused  his  reason.  He  thought  of 
nothing  but  the  winds  and  waves  and  his  immediate 
danger,  and  his  faith  gave  way.  '^  Lord,"  He  cried, 
"  save  me." 

What  a  lively  picture  we  have  here  of  the  experience 
of  many  a  believer  !  How  many  there  are  who  have 
faith  enough  to  take  the  first  step  in  following  Christ, 
but  not  faith  enough  to  go  on  as  they  begun.  They  take 
fright  at  the  trials  and  dangers  which  seem  to  be  in  their 
way.  They  look  at  the  enemies  that  surround  them,  and 
the  difficulties  that  seem  likely  to  beset  their  path.  They 
dwell  on  them  more  than  on  Jesus,  and  at  once  their  feet 
begin  to  sink.  Their  hearts  faint  within  them.  Their 
hope  vanishes  away.  Their  comforts  disappear. — And 
why  is  all  this  ?  Christ  is  not  altered.  Their  enemies 
are  not  greater  than  they  were. — It  is  just  because,  like 
Peter,  they  have  ceased  to  look  to  Jesus,  and  have  given 
way  to  unbelief  They  are  taken  up  with  thinking 
about  their  enemies,  instead  of  thinking  about  Christ. 
May  we  lay  this  to  heart,  and  learn  wisdom. 

Let  us  learn,  in  the  last  place,  from  this  miracle,  how 
merciful  our  Lord  Jesus  Christ  is  to  weak  believers.  We 
see  Him  stretching  forth  His  hand  immediately  to  save 
Peter,  as  soon  as  Peter  cried  to  Him.  He  does  not  leave 
him  to  reap  the  fruit  of  his  own  unbelief,  and  sink  in  the 
deep  waters.  He  only  seems  to  consider  his  trouble,  and 
to  think  of  nothing  so  much  as  delivering  him  from  it. 
The  only  word  He  utters,  is  the  gentle  reproof,  "0  thou 
of  little  faith,  wherefore  didst  thou  doubt  ?" 

Behold  in  this  concluding  part  of  the  miracle,  the 
exceeding  "gentleness  of  Christ  I"     He  can  bear  with 


170  EXPOSITORY    THOUGHTS. 

• 

mucli.  and  forgive  much,  when  He  sees  true  grace  in  a 
man's  heart.  As  a  mother  deals  gently  with  her  infant, 
and  does  not  cast  it  away  because  of  its  little  wayward- 
ness and  frowardness,  so  does  the  Lord  Jesus  deal  gently 
with  His  people.  He  loved  and  pitied  them  before  con- 
version, and  after  conversion  He  loves  and  pities  them 
still  more.  He  knows  their  feebleness,  and  bears  long 
with  them.  He  would  have  us  know  that  doubting  does 
not  prove  that  a  man  has  no  faith,  but  only  that  his 
faith  is  small.  And  even  when  our  faith  is  small,  the 
Lord  is  ready  to  help  us.  "  When  I  said,  my  foot  slip- 
peth,  thy  mercy,  0  Lord,  held  me  up."  (Psal.  xciv.  18.) 
How  much  there  is  in  all  this  to  encourage  men  to 
serve  Christ  !  Where  is  the  man  that  ought  to  be  afraid 
to  begin  running  the  Christian  race,  with  such  a  Saviour 
as  Jesus  ?  If  we  fall.  He  will  raise  us  again.  H  we 
err,  He  will  bring  us  back.  But  His  mercy  shall  never 
be  altogether  taken  from  us.  He  has  said,  "  I  will  never 
leave  thee,  nor  forsake  thee,"  and  He  will  keep  His 
word.  May  we  only  remember,  that  while  we  do  not 
despise  little  faith,  we  must  not  sit  down  content  with  it. 
Our  prayer  must  ever  be,  "  Lord,  increase  our  faith." 


MATTHEW  XV.  1—9. 


1  Then  came  to  Jesns  Scribes  and 
riiarisees,  which  were  of  Jerusalem, 
sayinff, 

2  Why  do  thy  disciples  transgress 
the  tradition  of  the  elders  ?  for  they 
wash  not  their  hands  when  they  eat 
bread. 

3  But  he  answered  and  said  unto 
them,  Why  do  ye  also  transgress  the 
commaniment  of  God  by  your  tradi- 
tion! 


4  For  God  commanded,  saying, 
Honor  thy  father  and  mother;  and, 
He  that  c'urseth  father  or  mother,  let 
him  die  the  death. 

5  But  ye  say,  Whosoever  shall  say 
to  Ms  father  or  Ms  mother.  It  is  a 
gift,  by  whatsoever  thou  mightest  be 
profited  by  me ; 

6  And  honor  not  his  father  or  his 
mother,  he  shaU  he  free.    Thus  have 


MATTHEW,    CHAP.    XV. 


171 


ye  made  the  commandment  of  God  of 
none  effect  by  your  tradition. 

7  Ye  hypocrites,  well  did  Esaias 
prophesy  of  you,  saying, 

8  This  people  draweth  nigh  unto 
me  with  tneir  mouth,  and  honoreth 


me  with  their  lips  ;  but  their  heart  is 
far  from  me. 

9  But  in  vain  they  do  worship  me, 
teaching /(?r  doctrines  the  command- 
ments of  men. 


We  have  in  these  verses  a  conversation  between  our 
Lord  Jesus  Christ,  and  certain  Scribes  and  Pharisees. 
The  subject  of  it  may  seem,  at  first  sight,  of  little  inter- 
est in  modern  days.  But  it  is  not  so  in  reality.  The 
principles  of  the  Pharisees  are  principles  that  never  die. 
There  are  truths  laid  down  here,  which  are  of  deep 
importance. 

We  learn,  for  one  thing,  that  hypocrites  generally  at- 
tach great  importance  to  mere  outtoard  things  in  religion. 

The  complaint  of  the  Scribes  and  Pharisees  in  this 
place,  is  a  striking  case  in  point.  They  brought  an 
accusation  to  our  Lord  against  His  disciples.  But  what 
was  its  nature  ?  It  was  not  that  they  were  covetous  or 
self-righteous.  It  was  not  that  they  were  untruthful  or 
uncharitable.  It  was  not  that  they  had  broken  any  part 
of  the  law  of  God.  But  they  "  transgressed  the  traditions 
of  the  elders. — They  did  not  wash  their  hands  when  they 
ate  bread."  They  did  not  observe  some  rule  of  mere 
human  authority,  which  some  old  Jew  had  invented  1 
This  was  the  head  and  front  of  their  oifence  ! 

Do  we  see  nothing  of  the  spirit  of  the  Pharisees  in  the 
present  day  ?  Unhappily  we  see  only  too  much.  There 
are  thousands  of  professing  Christians,  who  seem  to  care 
nothing  about  the  religion  of  their  neighbors,  provided, 
that  it  agrees  in  outward  matters  with  their  own.  Does 
their  neighbor  worship  according  to  their  particular 
form  ?     Can  he  repeat  their  shibboleth,  and  talk  a  little 


172  EXPOSITORY    THOUGHTS. 

about  their  favorite  doctrines?  If  he  can,  they  afe 
satisfied,  though  there  is  no  evidence  that  he  is  con- 
verted. If  he  cannot,  they  are  always  finding  fault,  and 
cannot  speak  peaceably  of  him,  though  he  may  be  serving 
Christ  better  than  themselves.  Let  us  beware  of  this 
spirit.  It  is  the  very  essence  of  hypocrisy.  Let  our 
principle  be  :  "  the  kingdom  of  God  is  not  meat  and 
drink,  but  righteousness  and  peace,  and  joy  in  the  Holy 
Ghost."  (Kom.  xiv.  17.) 

We  learn,  for  another  thing,  from  these  verses,  the 
great  danger  of  attempting  to  add  anything  to  the  word 
of  God.  Whenever  a  man  takes  upon  him  to  make  ad- 
ditions to  the  Scriptures,  he  is  likely  to  end  with  valuing 
his  own  additions  above  Scripture  itself. 

We  see  this  point  brought  out  most  strikingly  in  our 
Lord's  answer  to  the  charge  of  the  Pharisees  against  His 
disciples.  He  says,  "  Why  do  ye  also  transgress  the 
commandment  of  God  by  your  traditions  ?"  He  strikes 
boldly  at  the  whole  system  of  adding  anything,  as  needful 
to  salvation,  to  God's  perfect  word.  He  exposes  the 
mischievous  tendency  of  the  system  by  an  example.  He 
shows  how  the  vaunted  traditions  of  the  Pharisees  were 
actually  destroying  the  authority  of  the  fifth  command- 
ment. In  short.  He  establishes  the  great  truth,  which 
ought  never  be  forgotten,  that  there  is  an  inherent 
tendency  in  all  traditions,  to  "  make  the  word  of  God  of 
none  effect."  The  authors  of  these  traditions  may  have 
meant  no  such  thing.  Their  intentions  may  have  been 
pure.  But  that  there  is  a  tendency  in  all  religious  insti** 
tutions  of  mere  human  authority,  to  usurp  the  authority 
of  God's  word^  is  evidently  the  doctrine  of  Christ.     It 


173 

is  a  solemn  remark  of  Bucer's,  tliat  "  a  man  is  rarely 
to  be  found,  who  pays  an  excessive  attention  to  human 
inventions  in  religion,  who  does  not  put  more  trust  in 
them  than  in  the  grace  of  Grod." 

And  have  we  not  seen  melancholy  proof  of  this  truth, 
in  the  history  of  the  Church  of  Christ  ?  Unhappily  we 
have  seen  only  too  much.  As  Baxter  says,  "men 
think  God's  laws  too  many  and  too  strict,  and  yet  make 
more  of  their  own,  and  are  precise  for  keeping  them." 
Have  we  never  read  how  some  have  exalted  canons, 
rubrics,  and  ecclesiastical  laws  above  the  word  of  God, 
and  punished  disobedience  to  them  with  far  greater 
severity  than  open  sins,  like  drunkenness  and  swear- 
ing ? — Have  we  never  heard  of  the  extravagant  im- 
portance which  the  Church  of  Eome  attaches  to  monastic 
vows,  and  vows  of  celibacy,  and  keeping  feasts  and 
fasts  ;  insomuch  that  she  seems  to  place  them  far  above 
family  duties,  and  the  ten  commandments  .? — Have 
we  never  heard  of  men  who  make  more  ado  about 
eating  flesh  in  Lent,  than  about  gross  impurity  of  life, 
or  murder  ? — Have  we  never  observed  in  our  own 
land,  how  many  seem  to  make  adherence  to  Episco- 
pacy the  weightiest  matter  in  Christianity,  and  to  regard 
"  Churchmanship,"  as  they  call  it,  as  far  outweighing 
repentance,  faith,  holiness,  and  the  graces  of  the  Spirit  .^ 
— These  are  questions  which  can  only  receive  one  sorrow- 
ful answer.  The  spirit  of  the  Pharisees  still  lives,  after 
eighteen  hundred  years.  The  disposition  to  "  make  the 
word  of  God  of  none  eifect  by  traditions,"  is  to  be  found 
among  Christians,  as  v/ell  as  among  Jews.  The  tendency 
practically  to  exalt  man's  inventions  above  God's  word, 


174  EXPOSITORY    THOUGHTS. 

is  still  fearfully  prevalent.  May  we  watch  against  it, 
and  be  on  our  guard  !  May  we  remember  that  no  tra- 
dition or  man-made  institution  in  religion  can  ever  excuse 
the  neglect  of  relative  duties,  or  justify  disobedience  to 
any  plain  commandment  of  God's  word. 

We  learn,  in  the  last  place,  from  these  verses,  that  the 
religious  worship  ivhich  God  desires,  is  the  worship  of^ 
the  heart.  We  find  our  Lord  establishing  this  by  a  quo- 
tation from  Isaiah,  "  This  people  draweth  near  to  me 
with  their  lips,  but  their  heart  is  far  from  me." 

The  heart  is  the  principal  thing  in  the  relation  of 
husband  and  wife,  of  friend  and  friend,  of  parent  and 
child.  The  heart  must  be  the  principal  point  to  which 
we  attend  in  all  the  relations  between  God  and  our  souls. 
What  is  the  first  thing  we  need,  in  order  to  be  Chris- 
tians ?  A  new  heart. — What  is  the  sacrifice  God  asks 
us  to  bring  to  him  ?  A  broken  and  a  contrite  heart. — 
What  is  the  true  circumcision  ?  The  circumcision  of  the 
heart. — What  is  genuine  obedience  ?  To  obey  from  the 
heart. — What  is  saving  faith  ?  To  believe  with  the 
heart. — Where  ought  Christ  to  dwell  ?  To  dwell  in  our 
hearts  by  faith. — What  is  the  chief  request  that  Wisdom 
makes  to  every  one  ?     "  My  son,  give  me  thine  heart." 

Let  us  leave  the  passage  with  honest  self-inquiry  as  to 
the  state  of  our  own  hearts.  Let  us  settle  it  in  our 
minds,  that  all  formal  worship  of  God,  whether  in  public 
or  private, is  utterly  in  vain,  so  long  as  our  "hearts  are  far 
from  Him."  The  bended  knee,  the  bowed  head,  the  loud 
amen,  the  daily  chapter,  the  regular  attendance  at  the 
Lord's  table,  are  all  useless  and  unprofitable,  so  long  as 
our  afiections  are  nailed  to  sin,  or  pleasure,  or  money,  or 


MATTHEW,    CHAP.    XV. 


176 


the  world.  The  question  of  our  Lord  must  yet  be  an- 
swered satisfactorily,  before  we  can  be  saved.  He  says 
to  every  one,  "  lovest  thou  me  .?''  (John  xxii.  17.) 


MATTHEW  XV.  10—20. 


10  And  he  called  the  multitude,  and 
said  unto  them,  Hear,  and  understand ; 

11  Not  that  which  goeth  into  the 
mouth  defileth  a  man ;  but  that  wliich 
Cometh  out  of  the  mouth,  this  defileth 
a  man. 

12  Then  came  his  disciples,  and 
said  unto  him,  Knowest  thou  that  the 
Pharisees  were  offended,  after  they 
heard  this  saying  ? 

13  But  he  answered  and  said,  Every 

Elant,  whicli    my  heavenly    Father 
ath  not  planted,  shall  be  rooted  up. 

14  Let  them  alone :  they  be  blind 
leaders  of  the  blind.  And  if  the  bUnd 
lead  the  blind,  both  shall  fall  into  the 
ditch. 

15  Then  answered  Peter  and  said 


unto  bim,  Declare  unto  us  this  pariv- 
ble. 

16  And  Jesus  said,  Are  ye  also  yet 
without  understanding? 

17  Do  not  ye  yet  understand,  that 
whatsoever  cntefeth  in  at  the  mouth 
goeth  into  the  belly,  and  is  cast  out 
into  the  draught  ? 

18  But  those  things  which  proceed 
out  of  the  month  come  forth  from  the 
heart ;  and  they  defile  the  man. 

19  For  out  of  the  heart  proceed 
evil  thoughts,  murders,  adulteries, 
fornications,  thefts,  false  witness, 
blasphemies : 

20  These  are  the  things  vf^Aoh.  defile 
a  man :  but  to  eat  with  unwashen 
hands  defileth  not  a  man. 


There  are  two  striking  sayings  of  the  Lord  Jesus  in  this 
passage.  One  respects  false  doctrine.  The  other  respects 
the  human  heart.  Both  of  them  deserve  the  closest  at- 
tention. 

Eespecting  false  doctrine,  our  Lord  declares,  that  it  is 
a  duty  to  oppose  it,  that  its  final  destruction  is  sure,  and 
that  its  teachers  ought  to  he  forsaken.  He  says,  "  Every 
plant  that  my  heavenly  Father  hath  not  planted,  shall 
be  rooted  up.     Let  them  alone." 

It  is  clear  from  examination  of  the  passage,  that  the 
disciples  were  surprised  at  our  Lord's  strong  language 
about  the  Pharisees  and  their  traditions.  They  had 
probably  been  accustomed  from  their  youth  to  regard 
them  as  the  wisest  and  best  of  men.  They  were  startled 
to  hear  their  Master  denouncing  them  as  hypocrites,  and 


1T6  EXPOSITORY    THOUGHTS. 

charging  them  with  transgressing  the  commandment  of 
God.  "  Knowest  thou,"  they  said,  "  that  the  Pharisees 
were  offended."  To  this  question  we  are  indebted  for 
our  Lord's  explanatory  declaration — a  declaration  which 
perhaps  has  never  received  the  notice  it  deserves. 

The  plain  meaning  of  our  Lord's  words  is,  that  false 
doctrine  like  that  of  the  Pharisees,  was  a  plant  to  which 
no  mercy  should  be  shown. — It  was  a  "  plant  which  His 
heavenly  Father  had  not  planted,"  and  a  plant  which  it 
was  a  duty  to  root  up,  whatever  offence  it  might  cause. 
It  was  no  charity  to  spare  it,  because  it  was  injurious  to 
the  souls  of  men. — ^It  mattered  nothing  that  those  who 
planted  it  were  high  in  office,  or  learned.  If  it  contra- 
dicted the  word  of  Grod,  it  ought  to  be  opposed,  refuted, 
and  rejected. — His  disciples  must  therefore  understand 
that  it  was  right  to  resist  all  teaching  that  was  unscrip- 
tural,  and  to  "  let  alone,"  and  forsake  all  instructors  who 
persisted  in  it.— Sooner  or  later  they  would  find  that  all 
false  doctrine  will  be  completely  overthrown,  and  put  to 
shame,  and  nothing  shall  stand  but  that  which  is  built 
on  the  word  of  God. 

There  are  lessons  of  deep  wisdom  in  this  saying  of  our 
Lord,  which  serve  to  throw  light  on  the  duty  of  many 
a  professing  Christian.  Let  us  scan  them  well,  and  see 
what  they  are.  It  was  practical  obedience  to  this  sapng 
which  produced  the  blessed  Protestant  Reformation.  Its 
lessons  deserve  close  attention. 

Do  we  not  see  here  the  duty  of  boldness  in  resisting 
false  teaching  ?  Beyond  doubt  we  do.  No  fear  of 
giving  offence,  no  dread  of  ecclesiastical  censure,  should 
make  us  hold  our  peace,  when  God's  truth  is  in  peril. 


MATTHEW,    CHAP.    XV.  177 

If  we  are  true  followers  of  our  Lord,  we  ought  to  be  out- 
speaking, unflinching  witnesses  against  error.  "  Truth,"' 
says  Musculus,  "  must  not  be  suppressed  because  men  are 
wicked  and  blind." 

Do  we  not  see  again  the  duty  of  forsaking  false 
teachers,  if  they  will  not  give  up  their  delusions  ?  Be- 
yond doubt  we  do.  No  false  delicacy,  no  mock  humility 
should  make  us  shrink  from  leaving  the  ministrations  of 
any  minister  who  contradicts  God's  word.  It  is  at  our 
peril  if  we  submit  to  unscriptural  teaching.  Our  blood 
will  be  on  our  own  heads.  To  use  the  words  of  Whitby, 
'^  It  never  can  be  right  to  follow  the  blind  into  the  ditch." 

Do  we  not  see,  in  the  last  place,  the  duty  of  patience, 
when  we  see  false  teaching  abound  ?  Beyond  doubt 
we  do.  We  may  take  comfort  in  the  thought  that  it 
will  not  stand  long.  God  Himself  will  defend  the  cause 
of  His  own  truth.  Sooner  or  later  every  heresy  "shall  be 
rooted  up."  We  are  not  to  fight  with  carnal  weapons, 
but  wait,  and  preach,  and  protest,  and  pray.  Sooner  or 
later,  as  Wycliffe  said,  "  the  truth  shall  prevail." 

Kespecting  the  heart  of  man,  our  Lord  declares  in 
these  verses,  that  it  is  the  true  source  of  all  sin  and  defile- 
ment. The  Pharisees  ta,ught  that  holiness  depended  on 
meats  and  drinks,  on  bodily  washings  and  purifications. — 
They  held  that  all  who  observed  their  traditions  on  these 
matters  were  pure  and  clean  in  God's  sight,  and  that  all 
who  neglected  them  were  impure  and  unclean. — Our 
Lord  overthrew  this  miserable  doctrine,  by  showing  His 
disciples  that  the  real  fountain  of  all  defilement  was  not 
without  a  man,  but  within.  "  Out  of  the  heart,"  He  says, 
"  proceed  evil  thoughts,  murders,  adulteries,  fornications, 


178  EXPOSITORY    THOUGHTS. 

thefts,  false  witnesses,  blasphemies :  these  are  the  things 
which  defile  a  man." — He  that  would  serve  God  aright 
needs  somethingfar  more  important  than  bodily  washings. 
He  must  seek  to  have  "  a  clean  heart." 

What  an  awful  picture  we  have  here  of  human  nature, 
and  drawn  too  by  one  who  knew  what  was  in  man  ! 
What  a  fearful  catalogue  is  this  of  the  contents  of  our. 
own  bosoms  !  What  a  melancholy  list  of  seeds  of  evil 
our  Lord  has  exposed,  lying  deep  down  within  every  one 
of  us,  and  ready  at  any  time  to  start  into  active  life  ! 
What  can  the  proud  and  self-righteous  say,  when  they 
read  such  a  passage  as  this  ?  This  is  no  sketch  of  the 
heart  of  a  robber,  or  murderer.  It  is  the  true  and  faithful 
account  of  the  hearts  of  all  mankind.  May  God  grant 
that  we  may  ponder  it  well  and  learn  wisdom  ! 

Let  it  be  a  settled  resolution  with  us,  that  in  all  our 
religion  the  state  of  our  hearts  shall  be  the  main  thing. 
Let  it  not  content  us  to  go  to  church,  and  observe  the 
forms  of  religion.  Let  us  look  far  deeper  than  this,  and 
desire  to  have  a  "  heart  right  in  the  sight  of  God."  (Acts 
viii.  21.)  The  right  heart  is  a  heart  sprinkled  with  the 
blood  of  Christ,  and  renewed  by  the  Holy  Ghost,  and 
purified  by  faith.  Never  let  us  rest  till  we  find  within 
the  witness  of  the  Spirit,  that  God  has  created  in 
us  a  clean  heart,  and  made  all  things  new.  (Psalm  li.  10. 
2  Cor.  V.  17.) 

Finally,  let  it  be  a  settled  resolution  with  us  to  "  keep 
our  hearts  with  all  diligence,"  all  the  days  of  our  lives. 
(Prov.  iv.  23.)  Even  after  renewal  they  are  w^eak.  Even 
after  putting  on  the  new  man  they  are  deceitful.  Let  us 
never  forget  that  our  chief  danger  is  from  within.     The 


MATTHEW,    CHAP.    XV. 


179 


world  and  the  devil  combined,  cannot  do  us  so  much  harm 
as  our  own  hearts  will,  if  we  do  not  watch  and  pray. 
Happy  is  he  who  remembers  daily  the  words  of  Solomon, 
"  He  that  trusteth  in  his  own  heart  is  a  fool."  (Pro v. 
xxviii.  26.) 


MATTHEW  XV.  21—28. 


21  Then  Jesus  went  tbenoe,  and 
departed  into  the  coasts  of  Tyre  and 
Siaon. 

22  And,  behold,  a  woman  of  Caanan 
came  out  of  the  same  coasts,  and  cried 
unto  him,  saying,  Have  mercy  on  me, 
O  Lord,  thou  Son  of  David;  my 
daughter  is  grievously  vexed  with  a 
devn. 

23  But  he  answered  her  not  a  word. 
And  his  disciples  came  and  besought 
him,  saying,  Send  her  away ;  for  she 
crieth  after  us. 

24  But  he  answered  and  said,  I  am 


not  sent  but  unto  the  lost  sheep  of 
the  house  of  Israel. 

25  Then  came  she  and  worshipped 
him,  saying.  Lord,  help  me. 

26  But  he  answered  and  said.  It  is 
not  meet  to  take  the  children's  bread, 
and  1  o  cast  it  to  dogs. 

27  And  she  said.  Truth,  Lord :  yet 
the  dogs  eat  of  the  crumbs  which  fall 
from  their  master's  table. 

28  Then  Jesus  answered  and  said 
unto  her,  O  woman,  great  is  thy 
faith :  be  it  unto  thee  even  as  thou 
wilt.  And  her  daughter  was  made 
whole  from  that  very  hour. 


Another  of  our  Lord's  miracles  is  recorded  in  these 
verses.  The  circumstances  which  attend  it  are  peculiarly 
full  of  interest.  Let  us  take  them  up  in  order,  and  see 
what  they  are.  Every  word  in  these  narratives  is  rich 
in  instruction. 

We  see,  in  the  first  place,  that  true  faith  may  some- 
times he  found,  luhere  it  might  have  been  least  expected. 

A  Caananitish  woman  cries  to  our  Lord  for  help,  on 
behalf  of  her  daughter.  "  Have  mercy  on  me,"  she 
says,  "  0  Lord,  thou  Son  of  David."  Such  a  prayer 
would  have  showed  great  faith,  had  she  lived  in  Bethany, 
or  Jerusalem.  But  when  we  find  that  she  came  from 
the  "  coasts  of  Tyre  and  Sidon,"  such  a  prayer  may  well 
till  us  with  surprise.     It  ought  to  teach  us,  that  it  is 


180  EXPOSITORY    THOUGHTS. 

grace,  not  place,  which  makes  people  believers.  We  may 
live  in  a  prophet's  family,  like  Gehazi,  the  servant  of 
Elisha,  and  yet  continue  impenitent,  unbelieving,  and 
fond  of  the  world.  We  may  dwell  in  the  midst  of  su- 
perstition and  dark  idolatry,  like  the  little  maid  in  Naa- 
man's  house,  and  yet  be  faithful  witnesses  for  God  and 
His  Christ.  Let  us  not  despair  of  any  one's  soul,  merely 
because  his  lot  is  cast  in  an  unfavorable  position.  It  is 
possible  to  dwell  in  the  coasts  of  Tyre  and  Sidon,  and 
yet  sit  down  in  the  kingdom  of  God. 

We  see,  in  the  second  place,  that  affliction  sometimes 
p7'0ves  a  blessing  to  a  person's  soul. 

This  Caananitish  mother  no  doubt  had  been  sorely 
tried.  She  had  seen  her  darling  child  vexed  with  a  devil, 
and  been  unable  to  relieve  her.  But  yet  that  trouble 
brought  her  to  Christ,  and  taught  her  to  pray.  Without 
it  she  might  have  lived  and  died  in  careless  ignorance, 
and  never  seen  Jesus  at  all.  Surely  it  was  good  for  her 
that  she  w^as  afflicted.   (Psalm  cxix.  71.) 

Let  us  mark  this  well.  There  is  nothing  which  shows 
our  ignorance  so  much  as  our  impatience  under  trouble. 
We  forget  that  every  cross  is  a  message  from  God,  and 
intended  to  do  us  good  in  the  end.  Trials  are  intended  to 
make  us  think, — to  wean  us  from  the  world, — to  send  us 
to  the  Bible, — to  drive  us  to  our  knees.  Health  is  a  good 
thing  ;  but  sickness  is  far  better,  if  it  leads  us  to  God. 
Prosperity  is  a  great  mercy,  but  adversity  is  a  greater 
one,  if  it  brings  us  to  Christ.  Anything,  anything  is 
better  than  living  in  carelessness,  and  dying  in  sin. 
Better  a  thousand  times  be  afflicted,  like  the  Canaanitish 
mother,  and  like  her  flee  to  Christ,  than  live  at  ease,  like 


MATTHEW,    CHAP.    XV.  181 

the  rich  "  fool,"  and  die  at  last  without  Christ  and  with- 
out hope.  (Luke  xii.  20.) 

We  see,  in  the  third  place,  that  Christ*  8  people  are  often 
less  gracious  and  compassionate  than  Christ  Himself. 

The  woman  about  whom  we  are  reading,  found  small 
favor  with  our  Lord's  disciples.  Perhaps  they  regarded 
an  inhabitant  of  the  coasts  of  Tyre  and  Sidon,  as  un- 
worthy of  their  Master's  help.  At  any  rate  they  said, 
"  Send  her  away." 

There  is  only  too  much  of  this  spirit  among  many 
who  profess  and  call  themselves  believers.  They  are  apt 
to  discourage  inquirers  after  Christ,  instead  of  helping 
them  forward.  They  are  too  ready  to  doubt  the  reality 
of  a  beginner's  grace,  because  it  is  small,  and  to  treat 
him  as  Saul  was  treated  when  he  first  came  to  Jerusalem 
after  his  conversion.  "  They  believed  not  that  he  was 
a  disciple."  (Acts  ix.  26.)  Let  us  beware  of  giving  way 
to  this  spirit.  Let  us  seek  to  have  more  of  the  mind  that 
was  in  Christ.  Like  Him  let  us  be  gentle,  and  kind,  and 
encouraging  in  all  our  treatment  of  those  who  are  seeking 
to  be  saved.  Above  all,  let  us  tell  men  continually  that 
they  must  not  judge  of  'Christ  by  Christians.  Let  us 
assure  them  that  there  is  far  more  in  that  gracious  Master, 
than  there  is  in  the  best  of  His  servants.  Peter,  and 
James,  and  John  may  say  to  the  afflicted  soul,  "  Send  her 
away."  But  such  a  word  never  came  from  the  lips  of 
Christ.  He  may  sometimes  keep  us  long  wating,  as  He 
did  this  woman.  But  He  will  never  send  us  empty  away. 

We  see,  in  the  last  place,  ivhat  encouragement  there 
>i8  to  persevere  in  prayer,  both  for  ourselves  and  others. 

It  is  hard  to  conceive  a  more  striking  illustration  of 


182  EXPOSITORY   THOUGHTS. 

tins  tnitli,  than  we  have  in  this  passage.  The  prayer  of 
this  afflicted  mother  at  first  seemed  entirely  unnoticed  : 
Jesus  "  answered  her  not  a  word."  Yet  she  prayed  on. 
— The  saying  which  hy  and  bye  fell  from  our  Lord's  lips 
sounded  discouraging :  "  I  am  not  sent  but  unto  the  lost 
sheep  of  the  house  of  Israel."  Yet  she  prayed  on,  "  Lord, 
help  me."  The  second  saying  of  our  Lord  was  even  less 
encouraging  than  the  first :  "  It  is  not  meet  to  take  the 
children's  bread,  and  cast  it  to  the  dogs."  Yet  "  hope 
deferred"  did  not  *'make  her  heart  sick"  (Prov.  xiii.  12.) 
Even  then  she  was  not  silenced.  Even  then  she  finds  a 
plea  for  some  '•  crumbs"  of  mercy  to  be  granted  to  her. 
And  her  importunity  obtained  at  length  a  gracious  re- 
ward. *'  0  woman,  great  is  thy  faith  :  be  it  unto  thee 
even  as  thou  wilt."  That  promise  never  yet  was  broken, 
"Seek  and  ye  shall  find.  (Matt,  vii  7.) 

Let  us  remember  this  history,  when  we  pray  for  our- 
selves. We  are  sometimes  tempted  to  think  that  we  get 
no  good  by  our  prayers,  and  that  we  may  as  well  give 
them  up  altogether.  Let  us  resist  the  temptation.  It 
comes  from  the  devU.  Let  us  believe,  and  pray  on. 
Against  our  besetting  sins,  against  the  spirit  of  the  world, 
against  the  wiles  of  the  devil,  let  us  pray  on,  and  not 
fainf. — ^For  strength  to  do  duty,  for  grace  to  bear  our 
trials,  for  comfort  in  every  trouble,  let  us  continue  in 
prayer.  Let  us  be  sure  that  no  time  is  so  well-spent  in 
every  day,  as  that  which  we  spend  upon  our  knees. 
Jesus  hears  us,  and  in  his  own  good  time  will  give  an 
answer. 

Let  us  remember  this  history,  when  we  intercede  /or* 
others.     Have  we  children,  whose  conversion  we  desire  ? 


MATTHEW,   CHAP.    XT. 


183 


Have  we  rdations  and  fiiends,  about  whose  BBlvstkn  we 
are  anxioiis  ?  Let  us  follow  the  example  of  this  Ca- 
naanitish  woman,  and  lay  the  state  of  their  soak  before 
Christ.  Let  us  name  their  names  before  Him  night  and 
day,  and  neTer  rest  till  we  hare  an  answer.  We  maj 
have  to  wait  many  a  long  year.  We  may  seem  to  piay 
in  Tain,  and  intercede  without  profit.  But  let  us  never 
give  up.  Let  us  believe  that  Jesus  ia  not  changed,  and 
that  He  who  heard  the  Canaanitish  mother,  and  granted 
her  request,  wiU  also  hear  us,  and  one  day  give  us  an 
answer  of  peace. 


MATTHEW  XV.  89— », 
89  And  Jesus  departed  ftwndMnce,  I  WlMnn 


and  vent  up  inio  a  in«*"p*w^^  and  sat 
down  tbere. 

30  And  jgreat  maltitodes  enus 
lum,  lumw  with   litaa.  Aam 


oUmib,  and  eart  them  down  at 
Jeenk'  feet;  and  he  healed  them: 

91  Inaomndi  thKt  the  mnltttnde 
wondaed,  when  they  saw  the  domh 
to  ^peak,  Ae  maimed  to  be  whole,  the 
lame  to  walk,  and  the  Uind  to 
and  thef  ^onfied  the  God  of  Is 

88  Then  Jesos  called  his  " 
wiCb  Hai,  and  aaid,  I  have 


MAndJc 


manj  loswes  have  je  ?  Andthejaaid, 
8eTen,andaftwfittieftshw. 
35  And  he  eommanded  the  mnllft- 


to^down<m  the  j 

36  And  he  took  the 
and  the  liaheB,  and  gacvi 
bnke  ffteai,  and  gare  to  his  dis^ks, 
and  the  dBoptes  to  the  maltitade. 

37  And  thej  did  aa  eat^ 
and  they  took  op  of  t 


38  And  they  that  dBd  eat  weraftnr 


on  die  mnltitiide,  becanse  thej  oon-  dioaBand  raeog 
tmne  with  me  now  three  days,  and  i  cfaildrai. 
ha,Te  nothing  to  eat:  and  I  win  not  1     39  Andheaentawi^diemi 
send  than  away  fisting,  lest  diey  and  took  atun,  and  came  into  the 
&int  in  the  wa^.  eoaiitB  rfMiigaMa. 

33  And  his  diacxples  say  imto  him. 

The  beginning  of  this  passage  contains  three  points 
which  deserve  our  special  attention.  For  the  present  let 
us  dwell  exclusivelj  on  them. 

Li  the  first  pkce,  let  us  remark,  how  mmch  morepama 
peopk  take  ab<mt  ike  rdi^</tikeirlH)dM^fdisease9fikam 


■184  EXPOSITORY    THOUGHTS. 

about  their  souls.  We  read^  that "  great  multitudes  came 
to  Jesus,  having  with  them  those  that  were  lame,  blind, 
dumb,  maimed,  and  many  others."  Many  of  them,  no 
doubt,  had  journeyed  many  miles,  and  gone  through 
great  fatigues.  Nothing  is  so  difficult  and  troublesome, 
as  to  move  sick  people.  But  the  hope  of  being  healed 
was  in  sight.     Such  hope  is  everything  to  a  sick  man. 

We  know  little  of  human  nature,  if  we  wonder  at 
the  conduct  of  these  people.  We  need  not  wonder  at 
all.  They  felt  that  health  was  the  greatest  of  earthly 
blessings.  They  felt  that  pain  was  the  hardest  of  all 
trials  to  bear.  There  is  no  arguing  against  sense.  A 
man  feels  his  strength  failing.  He  sees  his  body  wasting, 
and  his  face  becoming  pale.  He  is  sensible  that  his 
appetite  is  leaving  him.  He  knows,  in  short,  that  he 
is  ill,  and  needs  a  physician.  Show  him  a  physician 
within  reach,  who  is  said  never  to  fail  in  working  cures, 
and  he  will  go  to  him  without  delay. 

Let  us  however  not  forget  that  our  souls  are  far  more 
diseased  than  our  bodies,  and  learn  a  lesson  from  the 
conduct  of  these  people.  Our  souls  are  afflicted  with  a 
malady  far  more  deep-seated,  far  more  complicated,  far 
more  hard  to  cure  than  any  ailment  that  flesh  is  heir  to. 
They  are  in  fact  plague-stricken  by  sin.  They  must  be 
healed,  and  healed  effectually,  or  perish  everlastingly. 
Do  we  really  know  this  ?  Do  we  feel  it  ?  Are  we  alive 
to  oiir  spiritual  disease  ?  Alas  !  there  is  but  one  answer 
to  these  questions.  The  bulk  of  mankind  do  not  feel 
it  at  all.  Their  eyes  are  blinded.  They  are  utterly 
insensible  to  their  danger.  For  bodily  health  they  crowd 
the  waiting-rooms  of  doctors.     For  bodily  health  they 


185 

take  long  journeys  to  find  purer  air.  But  for  their  soul's 
health  they  take  no  thought  at  all.  Happy  indeed  is 
^'that  man  or  woman  who  has  found  out  his  souFs  disease ! 
'Such  an  one  will  never  rest  till  he  has  found  Jesus. 
Troubles  will  seem  nothing  to  him.  Life,  life,  eternal 
^  "life  is  at  stake.  He  will  count  all  things  loss  that  he  may 
^  win  Christ,  and  be  healed. 

' '     In  the  second  place,  let  us  remark  the  marvellous  ease 
"^and  poiver  tvitJi  which  our  Lord  healed  all  luho  were 
brought  to  Him.     Vf  e  read  that  "  the  multitude  won- 
dered when  they  saw  the  dumb  to  speak,  the  maimed 
to  be  whole,  the  lame  to  walk,  and  the  blind  to  see  ;  and 
^  they  glorified  the  God  of  Israel." 

Behold  in  these  words  a  lively  emblem  of  our  Lord 

'-Jesus  Christ's  power  to  heal  sin-diseased  souls  !     There 

is  no  ailment  of  heart  that  He  cannot  cure.     There  is  no 

-form  of  spiritual  complaint  that  He  cannot  overcome. 

The  fever  of  lust,  the  palsy  of  the  love  of  the  world, 

the  slow  consumption  of  indolence  and  sloth,  the  heart- 

^*' disease  of  unbelief,  all,  all  give  way  when  he  sends  forth 

■"  His  Spirit  on  any  one  of  the  children  of  men.     He  can 

'*'  put  a  new  song  in  a  sinner's  mouth,  and  make  him  speak 

"*  with  love  of  that  Gospel  which  he  once  ridiculed  and 

^^  blasphemed.     He  can  open  the  eyes  of  a  man's  under- 

'^  standing  and  make  him  see  the  kingdom  of  God.     He 

can  open  the  ears  of  a  man  and  make  him  willing  to  hear 

His  voice,  and  follow  Him  whithersoever  He  goeth.     He 

can  give  power  to  a  man  who  once  walked  in  the  broad 

way  that  leadeth  unto  destruction,  to  walk  in  the  way  of 

life.     He  can  make  hands  that  were  once  instruments  of 

sin,  serve  Him  and  do  His  will.     The  time  of  miracles 


186  EXPOSITOKY*  THOUGHTS. 

is  not  yet  past.  Every  conversion  is  a  miracle.  Have 
we  ever  seen  a  real  instance  of  conversion  ?  Let  us 
know  that  we  saw  in  it  the  hand  of  Christ.  We  should 
have  seen  nothing  really  greater^  if  Ave  had  seen  our 
Lord  making  the  dumb  to  speak,  and  the  lame  to  walk, 
when  He  was  on  earth.  y-^l 

Would  we  know  what  to  do,  if  we  desire  to  be  saved  ? 
Do  we  feel  soul-sick  and  want  a  cure  ?  We  must  just 
go  to  Christ  by  faith  and  apply  to  Him  for  relief.  He  is 
not  changed.  Eighteen  hundred  years  have  made  no 
difference  in  Him.  High  at  the  right  hand  of  God  He  is 
still  the  great  Physician.  He  still  "  receiveth  sinners." 
He  is  still  mighty  to  heal. 

In  the  third  place,  let  us  remark  the  abundant  com- 
passion  of  our  Lord  Jesus  Christ  We  read  that  "  He 
called  His  disciples  and  said,  I  have  compassion  on  the 
multitude."  A  great  crowd  of  men  and  women  is  always 
a  solemn  sight.  It  should  stir  our  hearts  to  feel  that 
each  is  a  dying  sinner,  and  each  has  a  soul  to  be  saved. 
None  ever  seems  to  have  felt  so  much  when  he  saw  a 
crowd,  as  Christ. 

It  is  a  curious  and  striking  fact  that  of  all  the  feelings 
experienced  by  our  Lord  when  upon  earth,  there  is  none 
■so  often  mentioned  as  "  compassion."  His  joy.  His 
sorrow.  His  thankfulness.  His  anger,  His  wonder.  His 
zeal,  are  all  occasionally  recorded.  But  none  of  these 
feelings  are  so  frequently  mentioned  as  "  compassion." 
The  Holy  Spirit  seems  to  point  out  to  us,  that  this  was 
the  distinguishing  feature  of  His  character,  and  the 
predominant  feeling  of  His  mind,  when  He  was  among 
men.     Nine  times  over — to  say  nothing  of  expressions 


in  parables — nine  times  over  the  Spirit  has  caused  that 
word  "  compassion"  to  be  written  in  the  Gospels. 

There  is  something  very  touching  and  instructive  in 
this  circumstance.  Nothing  is  written  by  chance,  in  the 
word  of  God.  There  is  a  special  reason  for  the  se- 
lection of  every  single  expression.  That  word  "  com- 
passion," no  doubt,  was  specially  chosen  for  our  profit. 

It  ought  to  encourage  all  who  are  hesitating  about  be- 
ginning to  walk  in  God's  ways.  Let  them  remember  that 
their  Saviour  is  full  of  "  compassion."  He  will  receive 
them  graciously.  He  will  forgive  them  freely.  He  will 
remember  their  former  iniquities  no  more.  He  will 
supply  all  their  need  abundantly.  Let  them  not  be 
afraid.  Christ's  mercy  is  a  deep  well,  of  which  no  one 
ever  found  the  bottom. 

It  ought  to  comfort  the  saints  and  servants  of  the  Lord 
when  they  feel  weary.  Let  them  call  to  mind  that  Jesus 
is  full  of  "  compassion."  He  knows  what  a  world  it  is  in 
which  they  live.  He  knows  the  body  of  a  man  and  all 
its  frailties.  He  knows  the  devices  of  their  enemy,  the 
devil.  And  the  Lord  pities  His  people.  Let  them  not 
be  cast  down.  They  may  feel  that  weakness,  failure,  and 
imperfection  are  stamped  on  all  they  do.  But  let  them 
not  forget  that  word  which  says,  "  His  compassions  fail 
not."  (Jerem.  iii.  22.) 


MATTHEW  XVI.  1—12. 


1  The  Pharisees  also  with  the  Sad- 
ducees  came,  and  tempting  desired 
him  that  he  woald  shew  them  a  sign 
from  heaven. 

2  He  answered  and  said  nnto  them, 


When  it  is  evening,  ye  say.  It  will  I* 
fair  weather  ;  for  the  sky  'is  red. 

3  And  in  the  morning,  It  will  be 
foul  weather  to  dav  :  for  the  sky  is 
red  and  lowring.    0  ye  hypocrites,  y« 


188  EXPOSITORY   THOUGHTS. 

can  discern  the  face  of  the  sky ;  but '  why  reason  ye  among  yourselves,  be- 
can  ye  not  discern  the  signs  of  the   cause  ye  have  brought  no  bread  ? 
times  ?  I     9  Do  ye  not  yet  understand,  neither 

4  A  wicked  and  adulterous  genera-  i  remember  the  five  loaves  of  the  five 
tion  seeketh  after  a  sign ;  and  there  !  thousand,  and  how  many  baskets  ye 
shall  no  sign  be  given  unto  it,  but  the  |  took  up  ? 

sign  of  the  prophet  Jonas.    And  he  !     10  Neither  the  seven  loaves  of  the 
left  thera,  and  departed.  j  four  thousand,  and  how  many  baskets 

5  And  when  his  disciples  were  come  ;  ye  took  up  ? 

to  the  other  side,  they  had  forgotten  j     11  How  is  it  that  ye  do  not  under- 
to  take  bread.  stand  that  I  spake  it  not  to  you  con- 

Then  Jesus  said  unto  them.  Take  !  cerning  bread,  that  ye  should  beware 


heed  and  beware  of  the  leaven  of  the 
Pharisees  and  of  the  Sadducees. 

7  And  they  reasoned  among  them- 
selves, saying,  It  is  because  we  have 
taken  no  bread. 

8  Which  when  Jesus  perceived,  he 
said  unto  them,  O  ye  of  little  faith, 


of  the  leaven  of  the  rharisees  and  of 
the  Sadducees  ? 

12  Then  understood  they  how  that 
he  bade  them  not  beware  of  the  leaven 
of  bread,  but  of  the  doctrine  of  the 
Pharisees  and  of  the  Sadducees. 


In  these  verses  we  find  our  Lord  assailed  by  the  untiring 
enmity  of  the  Pharisees  and  Sadducees.  As  a  general 
rule  these  two  sects  were  at  enmity  between  themselves. 
In  persecuting  Christ,  however,  they  made  common 
cause.  Truly  it  was  an  unholy  alliance  !  Yet  how  often 
we  see  the  same  thing  in  the  present  day.  Men  of  the 
most  opposite  opinions  and  habits  will  agree  in  disliking 
the  Gospel,  and  will  work  together  to  oppose  its  pro- 
gress. "  There  is  no  new  thing  under  the  sun."  (Eccles. 
i-9.) 

The  first  point  in  this  passage  which  deserves  special 
notice,  is  the  repetition  which  our  Lord  makes  of  toords 
used  by  Him  on  a  former  occasion,  lie  says,  "  a  wicked 
and  adulterous  generation  seeketh  after  a  sign  ;  and 
there  shall  no  sign  be  given  unto  it,  but  the  sign  of  the 
prophet  Jonas.''  If  we  turn  to  the  twelfth  chapter  of 
this  Gospel  and  the  39th  verse,  we  shall  find  that  He 
had  said  the  very  same  thing  once  before. 

This  repetition  may  seem  a  trifling  and  unimportant 
matter  in  the  eyes  of  some.     But  it  is  not  so  in  reality. 


189 

It  throws  light  on  a  subject,  which  has  perplexed  the 
minds  of  many  sincere  lovers  of  the  Bible,  and  ought 
therefore  to  be  specially  observed.        ' 

This  repetition  shows  us  that  our  Lord  was  in  the 
habit  of  saying  the  same  tilings  over  again.  He  did  not 
content  Himself  with  saying  a  thing  once,  and  afterwards 
never  repeating  it.  It  is  evident  that  it  was  His  custom 
to  bring  forward  certain  truths  again  and  again,  and  thus 
to  impress  them  more  deeply  on  the  minds  of  His  disci- 
ples. He  knew  the  weakness  of  our  memories  in  spiritual 
things.  He  knew  that  what  we  hear  twice,  we  remember 
better  than  what  we  hear  once.  He  therefore  brought 
out  of  His  treasury  old  things  as  well  as  new. 

Now  what  does  all  this  teach  us  ?  It  teaches  us  that 
we  need  not  be  so  anxious  to  harmonize  the  narratives 
we  read  in  the  four  Gospels,  as  many  are  disposed  to  be. 
It  does  not  follow  that  the  sayings  of  our  Lord,  which  we 
find  the  same  in  St.  Matthew  and  St.  Luke,  were  always 
used  at  the  same  time,  or  that  the  events  with  which 
they  are  connected  must  necessarily  be  the  same. — St. 
Matthew  may  be  describing  one  event  in  our  Lord's  life. 
St.  Luke  may  be  describing  another.  And  yet  the  words 
of  our  Lord,  on  both  occasions,  may  have  been  precisely 
alike. — To  attempt  to  make  out  the  two  events  to  be  one 
and  the  same,  because  of  the  sameness  of  the  words  used, 
has  often  led  Bible  students  into  great  difficulties.  It  is 
far  safer  to  hold  the  view  here  maintained,  that  at  differ- 
ent times  our  Lord  often  used  the  same  words. 

The  second  point  which  deserves  special  notice  in  these 
verses  is,  the  solemn  luarning  lohich  our  Lord  takes  occa- 
sion to  give  to  His  disciples.     His  mind  was  evidently 


190  EXPOSITORY    THOUGHTS. 

pained  with  the  false  doctrines  which  He  saw^  among  the 
Jews,  and  the  pernicious  influence  which  they  exercised. 
He  seizes  the  opportunity  to  utter  a  caution.  "  Take 
heed,  and  beware  of  the  leaven  of  the  Pharisees  and  of  the 
Sadducees."     Let  us  mark  well  what  those  words  contain. 

To  whom  was  this  warning  addressed  ?  To  the  twelve 
apostles, — to  the  first  ministers  of  the  Church  of  Christ, 
— to  men  vCho  had  forsaken  all  for  the  Gospel's  sake  ! 
Even  they  are  warned  !  The  best  of  men  are  only  men, 
and  at  any  time  may  fall  into  temptation.  "  Let  him 
that  thinketh  he  standeth,  take  heed  lest  he  fall."  If  we 
love  life,  and  would  see  good  days,  let  us  never  think  that 
we  do  not  need  that  hint,  "  take  heed,  and  beware." 

Against  what  does  our  Lord  warn  His  apostles  ? 
Against  the  "  doctrine"  of  the  Pharisees  and  of  the  Sad- 
ducees.  The  Pharisees,  we  are  frequently  told  in  the 
Gospels,  were  self-righteous  formalists.  The  Sadducees 
were  sceptics,  freethinkers,  and  half  infidels.  Yet  even 
Peter,  James,  and  John  must  beware  of  their  doctrines  ! 
Truly  the  best  and  holiest  of  believers  may  well  be  on 
his  guard  ! 

By  what  figure  does  our  Lord  describe  the  false 
doctrines  against  which  He  cautions  His  disciples  ?  He 
calls  them  leaven.  Like  leaven,  they  might  seem  a  small 
thing  compared  to  the  whole  body  of  truth.  Like  leaven, 
once  admitted  they  would  work  secretly  and  noiselessly. 
Like  leaven,  they  would  gradually  change  the  whole 
character  of  the  religion  with  which  they  were  mixed. 
How  much  is  often  contained  in  a  single  word  !  It  was 
not  merely  the  open  danger  of  heresy,  but  "  leaven,"  of 
which  the  apostles  were  to  beware. 


XVI.  191 

There  is  much  in  all  this  that  calls  loudly  for  the  close 
attention  of  all  professing  Christians.  The  caution  of 
our  Lord  in  this  passage  has  been  shamefully  neglected. 
It  would  have  been  well  for  the  church  of  Christ,  if  the 
warnings  of  the  Gospel  had  been  as  much  studied  as  its 
promises. 

Let  us  then  remember  that  this  saying  of  our  Lord's 
about  the  "  leaven  of  the  Pharisees  and  Sadducees"  was 
intended  for  all  time.  It  was  not  meant  only  for  the 
generation  to  which  it  was  spoken.  It  was  meant  for  the 
perpetual  benefit  of  the  Church  of  Christ.  He  who 
sj)oke  it  saw  with  prophetical  eye  the  future  history  of 
Christianity.  The  Great  Physician  knew  well  that 
Pharisee-doctrines  and  Sadducee-doctrines  would  prove 
the  two  great  wasting  diseases  of  His  Church,  until  the 
end  of  the  world.  He  would  have  us  know  that  there 
will  always  be  Pharisees  and  Sadducees  in  the  ranks  of 
Christians.  Their  succession  shall  never  fail.  Their 
generation  shall  never  become  extinct.  Their  name  may 
change,  but  their  spirit  will  always  remain.  Therefore 
He  cries  to  us,  ^''  take  heed  and  beware." 

Finally,  let  us  make  a  personal  use  of  this  caution,  by 
keeping  up  a  holy  jealousy  over  our  own  souls.  Let  us 
remember,  that  we  live  in  a  world  where  Pharisaism  and 
Sadduceeism  are  continually  striving  for  the  mastery  in 
the  Church  of  Christ.  Some  want  to  add  to  the  Gospel, 
and  some  want  to  take  away  from  it.  Some  would  bury  it, 
and  some  would  pare  it  down  to  nothing.  Some  would 
stifle  it  by  heaping  on  additions,  and  some  would  bleed 
it  to  death  by  subtraction  from  its  truths.  Both  parties 
agree  only  in  one  respect.     Both  would  kill  and  destroy 


192 


EXPOSITORY   THOUGHTS. 


the  life  of  Christianity,  if  they  succeeded  in  having  their 
own  way.  Against  both  errors  let  us  watch  and  pray, 
and  stand  upon  our  guard.  Let  us  not  add  to  the  Gos- 
pel, to  please  the  Koman  Catholic  Pharisee.  Let  us 
not  subtract  from  the  Gospel,  to  please  the  Neologian 
Sadducee.  Let  our  principle  be  "  the  truth,  the  whole 
truth,  and  nothing  but  the  truth,"  nothing  added  to  it, 
and  nothing  taken  away. 


MATTHEW  XVI.  IS- 


IS When  Jesus  came  into  the  coasts 
of  Csesarea  Philippi,  he  asked  his  dis- 
ciples, saying,  Whom  do  men  say  that 
I  the  Son  of  man  am  ? 

14  And  they  said,  Some  say  that 
thou  art  John  the  Baptist :  some, 
Elias  ;  and  others,  Jeremias,  or  one 
of  the  prophets. 

15  He  saith  unto  them,  But  whom 
say  ye  that  I  am  ? 

16  And  Simon  Peter  answered  and 
said.  Thou  art  the  Christ,  the  Son  of 
the  living  God. 

17  And  Jesus  answered  and  said, 
unto  him.  Blessed  art  thou,  Simon 
Bar-jona :  for  flesh  and  blood  hath 


not  revealed  it  unto  thee,  but  my 
Father  which  is  in  heaven. 

18  And  I  say  also  unto  thee.  That 
thou  art  Peter,  and  upon  this  rock  I 
will  build  my  Church  ;  and  the  gates 
of  hell  shall  not  prevail  against  it. 

19  And  I  will  give  unto  thee  the 
keys  of  the  kingdom  of  heaven  :  and 
whatsoever  thou  shalt  bind  on  earth 
shall  be  bound  in  heaven :  and  what- 
soever thou  shalt  loose  on  earth  shall 
be  loosed  in  heaven. 

20  Then  charged  he  his  disciples 
that  they  should  tell  no  man  that  he 
was  Jesus  the  Christ. 


There  are  words  in  this  passage  which  have  led  to  pain- 
ful differences  and  divisions  among  Christians.  Men 
have  striven  and  contended  about  their  meaning,  till  they 
have  lost  sight  of  all  charity,  and  yet  failed  to  carry  con- 
viction to  one  another's  minds.  Let  it  suffice  us  to  glance 
briefly  at  the  controverted  words,  and  then  pass  on  to 
more  practical  lessons. 

What  then  are  we  to  understand,  when  we  read  that 
remarkable  saying  of 'our  Lord's,  "  Thou  art  Peter,  and 
upon  this  rock  I  will  build  my  Church  ?"  Does  it  mean 
that  the  apostle  Peter  himself  was  to  be  the  foundation  on 


193 

which  Christ's  Church  was  to  be  built  ?  Such  an  interpre- 
tation, to  say  the  least,  appears  exceedingly  improbable. 
To  speak  of  an  erring,  fallible  child  of  Adam  as  the 
foundation  of  the  spiritual  temple,  is  very  unlike  the 
ordinary  language  of  Scripture.  Above  all,  no  reason 
can  be  given  why  our  Lord  should  not  have  said,  "  I 
will  build  my  church  upon  tliee" — if  such  had  been  His 
meaning, — instead  of  saying,  "  I  will  build  my  church 
upon  this  rock.'' 

The  true  meaning  of  "  the  rock"  in  this  passage  ap- 
pears to  be  the  truth  of  our  Lord's  Messiahship  and  divin- 
ity, which  Peter  had  just  confessed.  It  is  as  though  our 
Lord  had  said,  '^  Thou  art  rightly  called  by  the  name 
Peter,  or  stone,  for  thou  hast  confessed  that  mighty 
truth,  on  which,  as  on  a  rock,  I  will  build  my  church.''*^ 

But  what  are  we  to  understand,  when  we  read  the 
promise  which  our  Lord  makes  to  Peter,  "  I  will  give 
unto  thee  the  keys  of  the  kingdom  of  heaven  .?"  Do 
these  words  mean  that  the  right  of  admitting  souls  to 
heaven  was  to  be  placed  in  Peter's  hands  ?  The  idea  is 
l^reposterous.  Such  an  office  is  the  special  prerogative 
of  Christ  Himself.    (Rev.  i.  18.)    Do  the  words  mean  that 

*  There  is  nothing  modern,  or  pecuHarly  Protestant  in  the  view 
here  maintained.  It  was  held  by  Chrysostom  long  ago.  It  was  taught 
by  Ferus,  a  famous  Roman  Catholic  preacher,  of  the  Franciscan  order, 
at  Mayence,  in  the  sixteenth  century,  in  his  Homilies  on  St.  Matthew. 

It  may  be  well  to  remark  in  this  place,  that  it  is  a  complete  delu- 
sion to  suppose  that  the  Scriptures  can  be  interpreted  according  to  the 
"  unanimous  consent  of  the  Fathers."  There  is  no  such  unanimous  con- 
sent. It  is  a  mere  high-sounding  phrase,  utterly  destitute  of  any  foun- 
dation in  facts.  The  Fathers  disagree  as  much  in  explaining  Scrip- 
ture, as  Whitby  and  Gill,  or  Matthew  Heury  and  D'Oyly  and  Mant. 

9 


194  EXPOSITORY    THOUGHTS. 

Peter  was  to  have  any  primacy  or  superiority  over  the 
rest  of  the  apostles  ?  There  is  not  the  slightest  proof 
that  such  a  meaning  was  attached  to  the  words  in  the 
New  Testament  times,  or  that  Peter  had  any  rank  or 
dignity  above  the  rest  of  the  twelve. 

The  true  meaning  of  the  promise  to  Peter  appears  to 
be,  that  he  was  to  have  the  special  privilege  of  first  open- 
ing the  door  of  salvation,  both  to  the  Jews  and  Gentiles. 
This  was  fulfilled  to  the  letter,  when  he  preached  on  the 
day  of  Pentecost  to  the  Jews,  and  visited  the  Gentile 
Cornelius  at  his  own  house.  On  each  occasion  he  used 
"  the  keys,"  and  threw  open  the  door  of  faith.  And  of 
this  he  seems  to  have  been  sensible  himself :  "  God/'  he 
says,  "  made  choice  among  us,  that  by  my  mouth  the 
Gentiles  should  hear  the  word  of  the  Gospel,  and  be- 
lieve."    (Acts  XV.  7.) 

Finally,  what  are  we  to  understand,  when  we  read  the 
words,  "  Whatsoever  thou  shalt  bind  on  earth  shall  be 
bound  in  heaven,  and  whatsoever  thou  shalt  loose  on 
earth  shall  be  loosed  in  heaven  .?"  Does  this  mean  that 
the  apostle  Peter  was  to  have  any  power  of  forgiving 
sins,  and  absolving  sinners  ?  Such  an  idea  is  derogatory 
to  Christ's  special  office,  as  our  Great  High  Priest.  It  is 
a  power  which  we  never  find  Peter,  or  any  of  the  apos- 
tles, once  exercising.     They  always  refer  men  to  Christ. 

The  true  meaning  of  this  promise  appears  to  be,  that 
Peter  and  his  brethren,  the  apostles,  were  to  be  specially 
commissioned  to  teach  with  authority  the  way  of  salva- 
tion. As  the  Old  Testament  priest  declared  authorita- 
tively whose  leprosy  was  cleansed,  so  the  apostles  were 
appointed  to  •'  declare  and  pronounce"  authoritatively, 


195 

whose  sins  were  forgiven. — Beside  this,  they  were  to  be 
specially  inspired  to  lay  down  rules*  and  regulations  for 
the  guidance  of  the  Church  on  disputed  questions. 
Some  things  they  were  to  "  bind"  or  forbid  ; — others 
they  were  to  "loose"  or  allow.  The  decision  of  tho 
council  at  Jerusalem,  that  the  Gentiles  need  not  be  cir- 
cumcised, was  one  example  of  the  exercise  of  this  power 
(Acts  xvi.  19.)  But  it  was  a  commission  specially  con- 
fined to  the  apostles.  In  discharging  it  they  had  no 
successors.  With  them  it  began,  and  with  them  it  ex- 
pired. 

We  will  leave  these  controverted  words  here.  Enough 
perhaps  has  been  said  upon  them  for  our  personal  edifica- 
tion. Let  us  only  remember  that,  in  whatever  sense  men 
take  them,  they  have  nothing  to  do  with  the  Church  of 
Rome.  Let  us  now  turn  our  attention  to  points  which 
more  immediately  concern  our  own  souls. 

In  the  first  place,  let  us  admire  the  noble  confession 
loliich  the  apostle  Peter  makes  in  this  passage.  He  says, 
in  reply  to  our  Lord's  question,  "  Whom  say  ye  that  I 
am  ?" — "  Thou  art  the  Christ,  the  Son  of  the  living  God." 

At  first  sight  a  careless  reader  may  see  nothing  very 
remarkable  in  these  words  of  the  apostle.  He  may 
think  it  extraordinary  that  they  should  call  forth  such 
strong  commendation  from  our  Lord.  But  such  thoughts 
arise  from  ignorance  and  inconsideration.  Men  forget 
that  it  is  a  widely  different  thing  to  believe  in  Christ's 
divine  mission,  when  we  dwell  in  the  midst  of  professing 
Christians,  and  to  believe  in  it  when  we  dwell  in  the 
midst  of  hardened  and  unbelieving  Jews.  The  glory  of 
Peter's  confession  lies  in  this,  that  he  made  it  when  few 


196  EXPOSITORY    THOUGHTS. 

were  with  Christ  and  many  against  Him.  He  made  it 
when  the  rulers  of  his  own  nation,  the  Scribes,  and 
Priests,  and  Pharisees,  were  all  opposed  to  his  Master. 
He  made  it  when  our  Lord  was  in  the  "form  of  a  servant," 
without  wealth,  without  royal  dignity,  without  any  visible 
marks  of  a  King.  To  make  such  a  confession  at  such  a 
time,  required  great  faith  and  great  decision  of  character. 
The  confession  itself,  as  Brentius  says,  "  was  an  epitome 
of  all  Christianity,  and  a  compendium  of  true  doctrine 
about  religion."  Therefore  it  was  that  our  Lord  said, 
"  Blessed  art  thou,  Simon  Bar-jona." 

We  shall  do  well  to  copy  that  hearty  zeal  and 
affection  which  Peter  here  displayed.  We  are  perhaps 
too  much  disposed  to  underrate  this  holy  man,  because  of 
his  occasional  instability,  and  his  thrice-repeated  denial 
of  his  Lord.  This  is  a  great  mistake.  With  all  his  faults, 
Peter  was  a  true-hearted,  fervent,  single-minded  servant 
of  Christ.  With  all  his  imperfections,  he  has  given  us  a 
pattern  that  many  Christians  would  do  wisely  to  follow. 
Zeal  like  his  may  have  its  ebbs  and  flows,  and  -some- 
times lack  steadiness  of  purpose.  Zeal  like  his  may  be 
ill-directed,  and  sometimes  make  sad  mistakes.  But 
zeal  like  his  is  not  to  be  despised.  It  awakens  the  sleep- 
ing. It  stirs  the  sluggish.  It  provokes  others  to  ex- 
ertion. Anything  is  better  than  sluggishness,  luke- 
warmness,  and  torpor,  in  the  Church  of  Christ.  Happy 
would  it  have  been  for  Christendom  had  there  been  more 
Christians  like  Peter  and  Martin  Luther,  and  fewer  like 
Erasmus. 

In  the  next  place,  let  us  take  care  that  we  understand 
what  our  Lord  means  when  He  spealcs  of  His  Church. 


197 

The  Church  which  Jesus  promises  to  build  upon  a  rock, 
is  the  "blessed  company  of  all  faithful  people."  It  is  not 
the  visible  church  of  any  one  nation,  or  country,  or  place. 
It  is  the  whole  body  of  believers  of  every  age,  and 
tongue,  and  people.  It  is  a  church  composed  of  all  who 
are  washed  in  Christ's  blood,  clothed  in  Christ's  right- 
eousness, renewed  by  Christ's  Spirit,  joined  to  Christ  by 
faith,  and  epistles  of  Christ  in  life.  It  is  a  church  of 
which  every  member  is  baptized  with  the  Holy  Ghost, 
and  is  really  and  truly  holy.  It  is  a  church  which  is 
one  body.  All  who  belong  to  it  are  of  one  heart  and 
one  mind,  hold  the  same  truths,  and  believe  the  same 
doctrines  as  necessary  to  salvation.  It  is  a  church  which 
has  only  one  Head.  That  head  is  Jesus  Christ  Himself. 
"  He  is  the  head  of  the  body."  (Col.  i.  18.) 

Let  us  beware  of  mistakes  on  this  subject.  Few  words 
are  so  much  misunderstood  as  the  word  "  Church." 
Few  mistakes  have  so  much  injured  the  cause  of  pure 
religion.  Ignorance  on  this  point  has  been  a  fertile 
source  of  bigotry,  sectarianism,  and  persecution.  Men 
have  wrangled  and  contended  about  Episcopal,  Pres- 
byterian, and  Independent  Churches,  as  if  it  were 
needful  to  salvation  to  belong  to  some  particular  party, 
and  as  if,  belonging  to  that  party,  we  must  of  course 
belong  to  Christ.  And  all  this  time  they  have  lost  sight 
of  the  one  true  Church,  outside  of  which  there  is  no 
salvation  at  all.  It  will  matter  nothing  at  the  last  day 
where  we  have  worshipped,  if  we  are  not  found  members 
of  the  true  Church  of  God's  elect. 

In  the  last  place,  let  us  mark  the  glorious  promises 
which  our  Lord  makes  to  His  Church  :  He  says,  "  the 
gates  of  hell  shall  not  prevail  against  it." 


198  EXPOSITORY    THOUGHTS. 

The  meaning  of  this  promise  is,  that  the  power  of 
Satan  shall  never  destroy  the  people  of  Christ.  He  that 
brought  sin  and  death  into  the  first  creation,  by  tempting 
Eve,  shall  never  bring  ruin  on  the  new  creation,  by  over- 
throwing believers.  The  mystical  body  of  Christ  shall 
never  perish  or  decay.  Though  often  persecuted,  afilicted, 
distressed,  and  brought  low,  it  shall  never  come  to  an 
end.  It  shall  outlive  the  wrath  of  Pharaohs  and  Koman 
Emperors.  Visible  churches,  like  Ephesus,  may  come  to 
nothing.  But  the  true  Church  never  dies.  Like  the 
bush  that  Moses  saw,  it  may  burn,  but  shall  not  be  con- 
sumed. Every  member  of  it  shall  be  brought  safe  to 
glory.  In  spite  of  falls,  failures,  and  short-comings — in 
spite  of  the  world,  the  flesh,  and  the  devil — no  member 
of  the  true  Church  shall  ever  be  cast  away.  (John  x.  28.) 


MATTHEW  XVI.  21- 


21  From  that  time  forth  began 
Jesus  to  shew  unto  his  disciples,  how 
that  he  must  go  unto  Jerusalem,  and 
suffer  many  things  of  ttie  elders  and 
Chief  Priests  and  Scribes,  and  be 
killed,  and  be  raised  again  the  third 
day. 

22  Then  Peter  took  him,  and  began 


to  rebuke  him,  saying,  Be  it  far  from 
thee,  Lord:  this  shall  not  be  unto 
thee. 

23  But  he  turned,  and  said  unto 
Peter,  Get  thee  behind  me,  Satan ; 
thou  art  an  offence  unto  me  :  for  thou 
savorest  not  the  things  that  be  of  God, 
but  those  that  be  of  men. 


In  the  beginning  of  these  verses  we  find  our  Lord 
revealing  to  His  disciples  a  great  and  startling  truth. 
That  truth  was  His  approaching  death  upon  the  cross. 
For  the  first  time  He  places  before  their  minds  the 
astounding  announcement,  that  "  He  must  go  to  Jeru- 
salem, and  sufier — and  be  killed."  He  had  not  come  on 
earth  to  take  a  kingdom,  but  to  die.  He  had  not  come 
to  reign,  and  be  ministered  to,  but  to  shed  His  blood  as 
a  sacrifice,  and  to  give  His  life  as  a  ransom  for  many. 


MATTHEW,    CHAP.    XVI.  199 

It  is  almost  impossible  for  us  to  conceive  how  strange 
and  incomprehensible  these  tidings  must  have  seemed  to 
His  disciples.  Like  most  of  the  Jews,  they  could  form 
no  idea  of  a  suffering  Messiah.  They  did  not  under- 
stand that  the  fifty-third  chapter  of  Isaiah  must  be 
literally  fulfilled.  They  did  not  see  that  the  sacrifices  of 
the  law  were  all  meant  to  point  them  to  the  death  of  the 
true  Lamb  of  God.  They  thought  of  nothing  but  the 
second  glorious  coming  of  Messiah,  which  is  yet  to  take 
place  at  the  end  of  the  world.  They  thought  so  much 
of  Messiah's  crown,  that  they  lost  sight  of  His  cross. 
We  shall  do  well  to  remember  this.  A  right  understand- 
ing of  this  matter  throws  strong  light  on  the  lessons  which 
this  passage  contains. 

We  learn,  in  the  first  place,  from  these  verses,  that 
there  may  he  much  spiritual  ignorance  even  in  a  true 
disciple  of  Christ. 

We  cannot  have  a  clearer  proof  of  this,  than  the  con- 
duct of  the  apostle  Peter  in  this  passage.  He  tries  to 
dissuade  our  Lord  from  suifering  on  the  cross.  "  Be  it 
far  from  thee,"'  he  says,  "  this  shall  not  be  unto  thee." 
He  did  not  see  the  full  purpose  of  our  Lord's  coming 
into  the  world.  His  eyes  were  blinded  to  the  necessity 
of  our  Lord's  death.  He  actually  did  what  he  could,  to 
prevent  that  death  taking  place  at  all !  And  yet  v/e 
know  that  Peter  was  a  converted  man.  He  really  be- 
lieved that  Jesus  was  the  Messiah.  His  heart  was 
right  in  the  sight  of  God. 

These  things  are  meant  to  teach  us  that  we  must 
neither  regard  good  men  as  infallible,  because  they  are 
good  men,  nor  yet  suppose  they  have  no  grace,  because 


200  EXPOSITORY   THOUGHTS. 

their  grace  is  weak  and  small.  One  brother  may  possess 
singular  gifts,  and  be  a  bright  and  shining  light  in  the 
Church  of  Christ.  But  let  us  not  forget  that  he  is  a  man, 
and  as  a  man  liable  to  commit  great  mistakes. — Another 
brother's  knowledge  may  be  scanty.  He  may  fail  to 
judge  rightly  on  many  points  of  doctrine.  He  may  err 
both  in  word  and  deed.  But  has  he  faith  and  love 
towards  Christ  ?  Does  he  hold  the  Head  ?  If  so,  let 
us  deal  patiently  with  him.  What  he  sees  not  now,  he 
may  see  hereafter.  Like  Peter,  he  may  now  be  in  the 
dark,  and  yet,  like  Peter,  enjoy  one  day  the  full  light  of 
the  Gospel. 

Let  us  learn,  in  the  second  place,  from  these  verses, 
that  there  is  no  doctrine  of  Scrijpture  so  deeply  import- 
ant as  the  doctrine  of  Christ's  atoning  death. 

We  cannot  have  clearer  proof  of  this,  than  the 
language  used  by  our  Lord  in  rebuking  Peter.  He  ad- 
dresses him  by  the  awful  name  of  "  Satan,"  as  if  he  was 
an  adversary,  and  doing  the  devil's  work,  in  trying  to 
prevent  His  death.  He  says  to  him,  whom  he  had  so  lately 
called  "  blessed,"  "  Get  thee  behind  me,  thou  art  an  of- 
fence unto  me."  He. tells  the  man  whose  noble  confes- 
sion he  had  just  commended  so  highly,  '^  Thou  savorest 
not  the  things  that  be  of  God,  but  those  that  be  of 
men."  Stronger  words  than  these  never  fell  from  our 
Lord's  lips.  The  error  that  drew  from  so  loving  a  Sa- 
viour such  a  stern  rebuke  to  such  a  true  disciple,  must 
have  been  a  mighty  error  indeed. 

The  truth  is,  that  our  Lord  would  have  us  re- 
gard the  crucifixion  as  the  central  truth  of  Christianity. 
Eight  views  of  His  vicarious  death,  and  the  benefits 


201 

resulting  from  it,  lie  at  the  very  foundation  of  Bible- 
religion.  Never  let  us  forget  this.  On  matters  of  church 
government,  and  the  form  of  worship,  men  may  differ 
from  us,  and  yet  reach  heaven  in  safety.  On  the  matter 
of  Christ's  atoning  death,  as  the  way  of  peace,  truth  is 
only  one.  If  we  are  wrong  here,  we  are  ruined  for  ever. 
Error  on  many  points  is  only  a  skin  disease.  Error 
about  Christ's  death  is  a  disease  at  the  heart.  Here  let 
us  take  our  stand.  Let  nothing  move  us  from  this 
ground.  The  sum  of  all  our  hopes  must  be,  that "  Christ 
has  died  for  us."  (1  Thess.  v.  10.)  Give  up  that  doc- 
trine, and  we  have  no  solid  hope  at  all. 


MATTHEW  XVI.  24—28. 


24  Then  said  Jesus  unto  his  disci- 

f)les,  If  any  man  will  come  after  me, 
et  him  deny  himself,  and  take  up  his 
cross,  and  follow  me. 

25  For  whosoever  will  save  his  life 
shall  lose  it:  and  whosoever  will  lose 
his  life  for  my  sake  shall  find  it. 

26  For  what  is  a  man  profited,  if 
he  shall  gain  the  whole  world,  and 


lose  his  own  soul?  or  what  shall  a 
man  give  in  exchange  for  his  soul  ? 

27  For  the  Son  of  man  shall  come 
in  the  glory  of  his  Father  with  his 
angels  ;  and  then  he  shall  reward 
every  man  according  to  his  works. 

28  Verily  I  say  unto  you,  There  be 
some  standing  here,  which  shall  not 
taste  of  death,  till  they  see  the  Son 
of  man  coming  in  his  kingdom. 


In  order  to  see  the  connection  of  these  verses,  we  must 
remember  the  mistaken  impressions  of  our  Lord's  disciples 
as  to  the  purpose  of  His  coming  into  the  world.  Like 
Peter,  they  could  not  bear  the  idea  of  the  crucifixion. 
They  thought  that  Jesus  had  come  to  set  up  an  earthly 
kingdom.  They  did  not  see  that  He  must  needs  suffer 
and  die.  They  dreamed  of  worldly  honors  and  temporal 
rewards  in  their  Master's  service.  They  did  not  under- 
stand that  true  Christians,  like  Christ,  must  be  made 
perfect  through  sufferings.  Our  Lord  corrects  these  mis- 
apprehensions in  words  of  peculiar  solemnity,  which  we 
shall  do  well  to  lay  up  in  our  hearts. 


202  EXPOSITORY   THOUGHTS. 

Let  us  learn,  in  the  first  place,  from  these  verses,  that 
men  must  make  up  their  minds  to  trouble  and  self-denial^ 
if  they  folloio  Christ. 

Our  Lord  dispels  the  fond  dreams  of  His  disciples,  by 
telling  them  that  His  followers  must  "  take  up  the  cross." 
The  glorious  kingdom  they  were  expecting,  was  not 
about  to  be  set  up  immediately.  They  must  make  up 
their  minds  to  persecution  and  affliction,  if  they  intended 
to  be  His  servants.  They  must  be  content  to  "  lose  their 
lives,"  if  they  would  have  their  souls  saved. 

It  is  good  for  us  all  to  see  this  point  clearly.  We 
must  not  conceal  from  ourselves  that  true  Christianity 
brings  with  it  a  daily  cross  in  this  life,  while  it  offers  us 
a  crown  of  glory  in  the  life  to  come.  The  flesh  must  be 
daily  crucified.  The  devil  must  be  daily  resisted.  The 
world  must  be  easily  overcome.  There  is  a  warfare  to  be 
waged,  and  a  battle  to  be  fought.  All  this  is  the  insepa- 
rable accompaniment  of  true  religion.  Heaven  is  not  to 
be  won  without  it.  Never  was  there  a  truer  word  than 
the  old  saying,  "  No  cross,  no  crown  \"  If  we  never 
found  this  out  by  experience,  our  souls  are  in  a  poor 
condition. 

Let  us  learn,  in  the  second  place,  from  these  verses, 
that  there  is  nothing  so  precious  as  a  man's  soul. 

Our  Lord  teaches  this  lesson  by  asking  one  of  the  most 
solemn  questions  that  the  New  Testament  contains.  It 
is  a  question  so  well  known,  and  so  often  repeated, 
that  people  often  lose  sight  of  its  searching  character. 
But  it  is  a  question  that  ought  to  sound  in  our  ears 
like  a  trumpet,  whenever  we  are  tempted  to  neglect  our 
eternal  interests  :  "  What  shall  it  profit  a  man  if  he  gain 
the  whole  world  and  lose  his  own  soul  ?'' 


MATTHEW,    CHAP.    XVI.  203 

There  can  only  be  one  answer  to  this  question.  There 
is  nothing  on  earth,  or  under  the  earth,  that  can  make 
amends  to  us  for  the  loss  of  our  souls.  There  is  nothing 
that  money  can  buy,  or  man  can  give,  to  be  named  in 
comparison  with  our  souls.  The  world,  and  all  that  it 
contains  is  temporal.  It  is  all  fading,  perishing,  and 
passing  away.  The  soul  is  eternal.  That  one  single 
word  is  the  key  to  the  whole  question.  Let  it  sink  down 
deeply  into  our  hearts.  Are  we  wavering  in  our  re- 
ligion ?  Do  we  fear  the  cross  ?  Does  the  way  seem  too 
narrow  ?  Let  our  Master's  words  ring  in  our  ears, 
"  What  shall  it  profit  a  man  ?"  and  let  us  doubt  no  more. 
■-  Let  us  learn,  in  the  last  place,  that  the  seoond  coming 
of  Christ  is  the  time  ivhen  His  people  shall  receive  their 
rewards.  ^'  The  Son  of  Man  shall  come  in  the  glory  of 
His  Father,  and  then  shall  he  reward  every  man  accord- 
ing to  his  works." 

There  is  deep  wisdom  in  this  saying  of  our  Lord's, 
when  viewed  in  connection  with  the  preceding  verses.  He 
knows  the  heart  of  a  man.  He  knows  how  soon  we  are 
ready  to  be  cast  down,  and  like  Israel  of  old  to  be  '^discour- 
aged by  the  way."  (Num.  xxi.4.)  He  therefore  holds  out  to 
us  a  gracious  promise.  He  reminds  us  that  He  has  yet  to 
come  a  second  time,  as  surely  as  He  came  the  first  time. 
He  tells  us  that  this  is  the  time  when  His  disciples  shall 
receive  their  good  things.  There  will  be  glory,  honor, 
and  reward  in  abundance  one  day  for  all  who  have  served 
and  loved  Jesus.  But  it  is  to  be  in  the  dispensation  of 
the  second  advent,  and  not  of  the  first.  The  bitter  must 
come  before  the  sweet,  the  cross  before  the  crown.  The 
first  advent  is  the  dispensation  of  the  crucifixion.     The 


204 


EXPOSITORY    TTIOUGHTS. 


second  advent  is  the  dispensation  of  the  kingdom.  We 
must  submit  to  take  part  with  our  Lord  in  His  humilia- 
tion, if  we  mean  ever  to  share  in  his  glory. 

And  now  let  us  not  leave  these  verses  without  serious 
self-inquiry  as  to  the  matters  which  they  contain. 
We  have  heard  of  the  necessity  of  taking  up  the 
cross,  and  denying  ourselves.  Have  we  taken  it  up, 
and  are  we  carrying  it  daily  ? — We  have  heard  of  the 
value  of  the  soul.  Do  we  live  as  if  we  believed  it  ? — 
We  have  heard  of  Christ's  second  advent.  Do  we  look 
forward  to  it  with  hope  and  joy  ? — Happy  is  that  man 
who  can  give  a  satisfactory  answer  to  these  questions. 


MATTHEW  XVII.  1—13. 


1  And  after  six  days  Jesus  taketh 
Peter,  James,  and  John  his  brother, 
and  bringeth  them  up  into  an  high 
mountain  apart. 

2  And  was  transfigured  before 
them  :  and  his  face  die!  shine  as  the 
Bun,  and  Ms  raiment  was  white  as  the 
light. 

8  And,  behold,  there  appeared  unto  ! 
them  Moses  and  Elias  talking  with  I 
him.  I 

4  Then  answered  Peter,  and  said ; 
unto  Jesus,  Lord,  it  is  good  for  us  to  I 
be  here :  ii  thou  wilt,  let  us  make  i 
here  three  tabernacles  ;  one  for  thee, ' 
and  one  for  Moses,  and  one  for  Elias. ; 

5  While  he  yet  spake,  behold,  a '. 
bright  cloud  overshadowed  tliem  :  and 
behold  a  voice. out  of  the  cloud,  which 
said,  This  is  my  beloved  Son,  in  whom 
I  am  well  pleased  ;  hear  ye  him.  \ 

6  And  when  the  disciples  heard  it^  \ 
they  fell  on  their  face,  and  were  sore 
afraid. 


7  And  Jesus  came  and  touched  them 
and  said.  Arise,  and  be  not  afraid. 

8  And  when  they  had  lifted  up  their 
eyes, theysawnoman, save  Jesus  only. 

9  And  as  they  came  down  from  the 
mountain,  Jesus  charged  them,  say- 
ing, Tell  the  vision  to  no  man,  until 
the  Son  of  man  be  risen  again  from 
the  dead. 

10  And  his  disciples  asked  him, 
saying.  Why  then  say  the  Scribes  that 
Elias  must  first  come  ? 

11  And  Jesus  answered  and  said 
unto  them,  Elias  truly  shall  first  oome, 
and  restore  all  things. 

12  But  I  say  unto  you.  That  Elias 
is  come  already,  and  they  knew  him 
not,  but  liave  clone  unto  him  whatso- 
ever they  listed.  Likewise  shall  also 
the  Son  of  man  suffer  of  them. 

13  Then  the  disciples  understood 
that  he  spake  unto  them  of  John  the 
Baptist. 


These  verses  contain  one  of  the  most  remarkable  events 
in  our  Lojrd's  earthly  ministry, — the  event  commonly 


MATTHEW,    CHAP.    XVII.  205 

called  the  transfiguration.  The  order  in  which  it  is 
recorded  is  beautiful  and  instructive.  The  latter  part  of 
the  last  chapter  shows  us  the  cross.  Here  we  are 
graciously  allowed  to  see  somiething  of  the  coming- 
reward.  The  hearts  which  have  jusfc  been  saddened  by 
a  plain  statement  of  Christ's  sufferings,  are  at  once 
gladdened  by  a  vision  of  Christ's  glory.  Let  us  mark 
this.  We  often  lose  much  by  not  tracing  the  connection 
between  chapter  and  chapter  in  the  word  of  God. 

There  are  some  mysterious  things,  no  doubt,  in  the 
vision  here  described.  It  must  needs  be  so.  We  are 
yet  in  the  body.  Our  senses  are  conversant  with  gross 
and  material  things.  Our  ideas  and  perceptions  about 
glorified  bodies  and  dead  saints,  must  necessarily  be  vague 
and  imperfect.  Let  us  content  ourselves  with  endeavor- 
ing to  mark  out  the  practical  lessons  which  the  trans- 
figuration is  meant  to  teach  us. 

In  the  first  place,  we  have  in  these  verses  a  striJcing 
'pattern  of  the  glory  in  ivMcJi  Christ  and  his  people  will 
appear  ivhen  He  comes  the  second  time. 

There  can  be  little  question  that  this  was  one  main 
object  of  this  wonderful  vision.  It  was  meant  to  en- 
courage the  disciples,  by  giving  them  a  glimpse  of  good 
things  yet  to  come.  That  "  face  shining  as  the  sun,"  and 
that  "  raiment  white  as  the  light,"  were  intended  to  give 
the  disciples  some  idea  of  the  majesty  in  which  Jesus 
will  appear  to  the  world,  when  He  comes  the  second 
time,  and  all  His  saints  with  Him.  The  corner  of  the 
veil  was  lifted  up,  to  show  them  their  Master's  true 
dignity.  They  were  taught  that,  if  He  did  not  yet 
appear  to  the  world  in  the  guise  of  a  king,  it  was  only 


'206  EXPOSITORY    THOUGHTS. 

because  the  time  for  putting  on  His  royal  apparel  was 
not  yet  come.  It  is  impossible  to  draw  any  other  con- 
clusion from  St.  Peter's  language,  when  writing  on  the 
subject.  He  says,  with  distinct  reference  to  the  transfigu- 
ration, "  We  were  eye-witnesses  of  his  majesty."  (2  Peter 
i.  16.) 

It  is  good  for  us  to  have  the  coming  glory  of  Christ 
and  His  people  deeply  impressed  on  our  minds.  We  are 
sadly  apt  to  forget  it.  There  are  few  visible  indications 
of  it  in  the  world. — We  see  not  yet  all  things  put  under 
our  Lord's  feet.  Sin,  unbelief,  and  superstition  abound. 
Thousands  are  practically  saying,  "We  will  not  have 
this  man  to  reign  over  us," — It  doth  not  yet  appear 
what  His  people  shall  be.  Their  crosses,  their  tribula- 
tions, their  weaknesses,  their  conflicts,  are  all  manifest 
enough.  But  there  are  few  signs  of  their  future  reward. 
Let  us  beware  of  giving  way  to  doubts  in  this  matter. 
Let  us  silence  such  doubts  by  reading  over  the  history  of 
the  transfiguration.  There  is  laid  up  for  Jesus,  and  all 
that  believe  on  Him,  such  glory  as  the  heart  of  man  never 
conceived.  It  is  not  only  promised,  but  part  of  it  has 
actually  been  seen  by  three  competent  witnesses.  One 
of  them  says,  "we  beheld  his  glory,  the  glory  as  of 
the  only  begotten  of  the  Father."  (John  i.  14.)  Surely 
that  which  has  been. seen  may  well  be  believed. 

In  the  second  place,  we  have  in  these  verses,  an  unan- 
swerable proof  of  the  resurrection  of  the  body,  and  the 
life  after  death.  We  are  told  that  Moses  and  Elijah  ap- 
peared visibly  in  glory  with  Christ.  They  were  seen  in 
a  bodily  form.  They  were  heard  talking  with  our  Lord. 
Fourteen  hundred  and  eighty  years  had  rolled  round,  since 


MATTHEW^    CHAP.    XVII.  2dT 

Moses  died  and  was  buried.  More  than  nine  hundred 
years  had  passed  away,  since  Elijah  "  went  up  by  a 
whirlwind  into  heaven."  Yet  here  they  are  seen  alive 
by  Peter,  James,  and  John  ! 

Let  us  lay  firm  hold  on  this  part  of  the  vision.  It 
deserves  close  attention.  We  must  all  feel,  if  we  ever 
think  at  all,  that  the  state  of  the  dead  is  a  wonderful 
and  mysterious  subject.  One  after  another  we  bury  them 
out  of  our  sight.  We  lay  them  in  their  narrow  beds, 
and  see  them  no  more,  and  their  bodies  become  dust. 
But  will  they  really  live  again  ?  Shall  we  really  see 
them  any  more  ?  Will  the  grave  really  give  back  the 
dead  at  the  last  day  ?  These  are  questions  that  will 
occasionally  come  across  the  minds  of  some,  in  spite  of 
all  the  plainest  statements  in  the  word  of  God. 

Now  we  have  in  the  transfiguration  the  clearest 
evidence  that  the  dead  will  rise  again.  We  find  two 
men  appearing  on  earth,  in  their  bodies,  who  had  long 
been  separate  from  the  land  of  the  living — and  in  them 
we  have  a  pledge  of  the  resurrection  of  all.  All  that 
have  ever  lived  upon  earth  wdll  again  be  called  to  life, 
and  render  up  their  account.  Not  one  will  be  found 
missing.  There  is  no  such  thing  as  annihilation.  All 
that  have  ever  fallen  asleep  in  Christ  will  be  found  in 
safe  keeping — patriarchs,  prophets,  apostles,  martyrs — 
down  to  the  humblest  servant  of  God  in  our  own 
day.  Though  unseen  to  us,  they  all  live  to  God.  "  He  is 
not  a  God  of  the  dead,  but  of  the  living."  (Luke  xx.  20.) 
Their  spirits  live  as  surely  as  we  live  ourselves,  and  will 
appear  hereafter  in  glorified  bodies,  as  surely  as  Moses 
and  Elijah   in  the  mount.     These  are  indeed  solemn 


208  EXPOSITORY    THOUGHTS. 

thoughts  !  There  is  a  resurrection,  and  men  like  Felix 
may  well  tremble.  There  is  a  resurrection,  and  men 
like  Paul  may  well  rejoice. 

In  the  last  place,  we  have  in  these  verses  a  remark- 
able  testimony  to  Ghrisfs  infinite  superiority  over  all 
that  are  horn  of  woman. 

This  is  a  point  which  is  brought  out  strongly  by  the 
voice  from  heaven,  which  the  disciples  heard.  Peter, 
bewildered  by  the  heavenly  vision,  and  not  knowing 
what  to  say,  proposed  to  build  three  tabernacles,  one  for 
Christ,  one  for  Moses,  and  one  for  Elijah.  He  seemed  in 
fact  to  place  the  law-giver  and  the  prophet  side  by  side 
with  his  divine  Master,  as  if  all  three  were  equal.  At 
once,  we  are  told,  the  proposal  was  rebuked  in  a  marked 
manner. — A  cloud  covered  Moses  and  Elijah,  and  they 
were  no  more  seen. — A  voice  at  the  same  time  came 
forth  from  the  cloud,  repeating  the  solemn  words,  made 
use  of  at  our  Lord's  baptism,  "  This  is  my  beloved  Son, 
in  whom  I  am  well  pleased  :  hear  ye  Him."  That  voice 
was  meant  to  teach  Peter,  that  there  was  one  there  far 
greater  than  Moses  or  Elijah.  Moses  was  a  faithful 
servant  of  God.  Elijah  was  a  bold  witness  for  the  truth. 
But  Christ  was  far  above  either  one  or  the  other.  He 
was  the  Saviour  to  whom  law  and  prophets  were  con- 
tinually pointing.  He  was  the  true  Prophet,  whom  all 
were  commanded  to  hear.  (Deut.  xviii.  15  )  Moses  and 
Elijah  were  great  men  in  their  day.  But  Peter  and  his 
companions  were  to  remember,  that  in  nature,  dignity, 
and  office,  they  were  far  below  Christ. — He  was  the  true 
sun  :  they  were  the  stars  depending  daily  on  His  light. — 
He  was  the  root :  they  were  the  branches. — He  was  the 


209 

Master  :  they  were  the  servants. — Their  goodness  was  all 
derived  :  His  was  original  and  His  own. — Let  them 
honor  Moses  and  the  prophets,  as  holy  men.  But  if 
they  would  be  saved,  they  must  take  Christ  alone  for 
their  Master,  and  glory  only  in  Him.     "  Hear  ye  Him." 

Let  us  see  in  these  words  a  striking  lesson  to  the 
whole  Church  of  Christ.  There  is  a  constant  tendency 
in  human  nature  to  "  hear  man."  Bishops,  priests,  dea- 
cons, popes,  cardinals,  councils,  presbyterian  preachers, 
and  independent  ministers,  are  continually  exalted  to  a 
place  which  God  never  intended  them  to  fill,  and  made 
practically  to  usurp  the  honor  of  Christ.  Against  this 
tendency  let  us  all  watch,  and  be  on  our  guard.  Let 
these  solemn  words  of  the  vision  ever  ring  in  our  ears, 
"  Hear  ye  Christ." 

The  best  of  men  are  only  men  at  their  very  best. 
Patriarchs,  prophets,  and  apostles — martyrs,  fathers, 
reformers,  puritans — all,  all  are  sinners,  who  need  a 
Saviour— holy,  useful,  honorable  in  their  place — but 
sinners  after  all.  They  must  never  be  allowed  to  stand 
between  us  and  Christ.  He  alone  is  "  the  Son,  in  whom 
'the  Father  is  well  pleased."  He  alone  is  sealed  and 
'  appointed  to  give  the  bread  of  life.  He  alone  has  the 
keys  in  His  hands,  ^'  God  over  all,  blessed  for  ever."  Let 
us  take  heed  that  we  hear  His  voice,  and  follow  Him. 
Let  us  value  all  religious  teaching  just  in  proportion  as  it 
leads  us  to  Jesus.  The  sum  and  substance  of  saving 
religion  is  to  "  hear  Christ." 


210 


EXPOSITORY    THOUGHTS. 


MATTHEW  XVII.  14-21. 


14  Aud  when  they  were  come  to 
the  multitude,  there  came  to  him  a 
certain  man,  kneeling  down  to  him, 
and  saying, 

15  Lord,'  have  mercy  on  my  son  : 
for  he  is  lunatic,  and  sore  vexed  : 
for  ofttimes  he  falleth  into  the  fire, 
and  oft  into  the  water, 

16  And  I  brought  him  to  thy  dis- 
ciples, and  they  could  not  cure  him. 

17  Then  Jesus  answered  and  said, 
O  faithless  and  perverse  generation, 
how  lonff  shall  I  be  with  you  ?  how 
long  shall  I  suffer  you  ?  bring  him 
hither  to  me. 

18  And  Jesus  rebuked  the  devil; 


and  he  departed  out  of  him  :  and  the 
child  was  cured  from  that  very  hour. 

19  Then  came  the  disciples  to  Jesus 
apart,  and  said,  Why  could  not  we 
cast  him  out  ? 

20  And  Jesus  said  unto  them,  Be- 
cause of  your  unbelief:  for  verily  I 
say  unto  you,  If  ye  have  faith  as  a 
grain  of  mustard  seed,  ye  shall  say 
unto  this  mountain,  Eemove  hence 
to  yonder  place ;  and  it  shall  remove  ; 
and  nothing  shall  be  impossible  unto 
you. 

21  Howbeit  this  kind  goeth  not  out 
but  by  prayer  and  fasting. 


We  read  in  this  passage  another  of  our  Lord's  great 
miracles.  He  heals  a  young  man  lunatic  and  possessed 
with  a  devil. 

The  first  thing  we  see  in  these  verses  is  a  lively  emblem 
of  the  awful  influence  sometimes  exercised  by  Satan  over 
the  young.  We  are  told  of  a  certain  man's  son,  who 
was  "  lunatic  and  sore  vexed."  We  are  told  of  the  evil 
spirit  pressing  him  on  to  the  destruction  of  hody  and 
soul.  "  Oft-times  he  falleth  into  the  fire,  and  oft  into 
the  water."  It  was  one  of  those  cases  of  Satanic  pos- 
session, which,  however  common  in  our  Lord's  times,  in 
our  own  day  is  rarely  seen.  But  we  can  easily  imagine 
that,  when  they  did  occur,  they  must  have  been  peculiarly 
distressing  to  the  relations  of  the  afflicted.  It  is  painful 
enough,  to  see  the  bodies  of  those  we  love  racked  by  dis- 
ease. How  much  more  painful  must  it  have  been  to  see 
body  and  mind  completely  under  the  influence  of  the 
devil.  "  Out  of  hell,"  says  Bishop  Hall,  "  there  could 
not  be  geater  misery." 

But  we  must  not  forget  that  there  are  many  instances 


MATTHEW,    CHAP.    XVII.  211 

of  Satan's  spiritual  dominion  over  young  people,  which 
are  quite. as  painful,  in  their  way,  as  the  case  described  in 
this  passage.  There  are  thousands  of  young  men  who 
seem  to  have  wholly  given  themselves  up  to  Satan's 
temptations,  and  to  be  led  captive  at  his  will.  They 
cast  off  all  fear  of  God,  and  all  respect  for  His  command- 
ments. They  serve  divers  lusts  and  pleasures.  They 
run  wildly  into  every  excess  of  riot.  They  refuse  to 
listen  to  the  advice  of  parents,  teachers,  or  ministers. 
They  fling  aside  all  regard  for  health,  character,  or 
worldly  respectability.  They  do  all  that  lies  in  their 
l^ower  to  ruin  themselves,  body  and  soul,  for  time  and 
eternity.  They  are  willing  bondslaves  of  Satan. — Who 
has  not  seen  such  young  men  '^  They  are  to  be  seen  iu 
town  and  in  country.  They  are  to  be  found  among  rich 
and  among  poor.  Surely  such  young  men  give  mournful 
proof,  that  although  Satan  now-a-days  seldom  has  pos- 
session of  man's  body,  he  still  exercises  a  fearful  dominion 
over  some  men's  souls. 

Yet  even  about  such  young  men  as  these,  be  it  remem- 
bered, we  must  never  despair.  We  must  call  to  mind 
the  almighty  power  of  our  Lord  Jesus  Christ.  Bad  as 
this  boy's  case  was,  of  whom  we  read  in  these  verses,  he 
was  "  cured  from  the  very  hour"  that  he  was  brought 
to  Christ  !  Parents,  and  teachers,  and  ministers  should 
go  on  praying  for  young  men,  even  at  their  worst.  Hard 
as  their  hearts  seem  now,  they  may  yet  be  softened. 
Desperate  as  their  wickedness  now  appears,  they  may 
yet  be  healed.  They  may  yet  repent,  and  be  converted, 
like  John  Newton,  and  their  last  state  prove  better  than 
their  first.     Who  can  tell  ?     Let  it  be  a  settled  principle 


212  EXPOSITORY   THOUGHTS, 

with  US,  when  we  read  our  Lord's  miracles,  never  to 
despair  of  the  conversion  of  any  soul.  * 

In  the  second  place,  we  see  in  these  verses  a  striking 
example  of  the  weakening  effect  of  unbelief.  The  dis- 
ciples anxiously  inquired  of  our  Lord,  when  they  saw  the 
devil  yielding  to  his  power,  "Why  could  not  we  cast  him 
out  ?"  They  received  an  answer  full  of  the  deepest 
instruction — '^  because  of  your  unbelief"  Would  they 
know  the  secret  of  their  own  sad  failure  in  the  hour  of 
need  ?     It  was  want  of  faith. 

Let  us  ponder  this  point  well,  and  learn  wisdom. 
Faith  is  the  key  to  success  in  the  Christian  warfare. 
Unbelief  is  the  sure  road  to  defeat.  Once  let  our  faith 
languish  and  decay,  and  all  our  graces  will  languish  with 
it.  Courage,  patience,  long-suffering,  and  hope,  will 
soon  wither  and  dwindle  away.  Faith  is  the  root  on 
which  they  aU  depend.  The  same  Israelites  who  at  one 
time  went  through  the  Ked  Sea  in  triumph,  at  another 
time  shrunk  from  danger,  like  cowards,  when  they  reached 
the  borders  of  the  promised  land.  Their  God  was  the 
same  who  had  brought  them  out  of  the  land  of  Egypt. 
Their  leader  was  that  same  Moses  who  had  wrought  so 
many  wonders  before  their  eyes.  But  their  faith  was 
not  the  same.  They  gave  way  to  shameful  doubts  of 
God's  love  and  power.  "  They  could  not  enter  in  be- 
cause of  unbelief.''  (Heb.  iii.  19.) 

In  the  last  place,  we  see  in  these  verses  that  Satan's 
kingdom  is  not  to  he  pulled  doivn  ivithout  diligence  and 
pains.  This  seems  to  be  the  lesson  of  the  verse  which 
concludes  the  passage  we  are  now  considering  :  "  This 
kind  goeth  not  out   but  by  prayer  and  fasting."      A 


213 

gentle  rebuke  to  the  disciples  appears  to  be  implied  in 
the  words.  Perhaps  they  had  been  too  much  lifted  up 
by  past  successes.  Perhaps  they  had  been  less  careful 
in  the  use  of  means  in  their  Master's  absence,  than  they 
were  under  their  Master's  eye.  At  any  rate  they  receive 
a  plain  hint  from  our  Lord,  that  the  warfare  against 
Satan  must  never  be  lightly  carried  on.  They  are 
warned  that  no  victories  are  to  be  won  easily  over  the 
prince  of  this  world.  Without  fervent  prayer,  and 
diligent  self-mortification,  they  would  often  meet  with 
failure  and  defeat. 

The  lesson  here  laid  down  is  one  of  deep  importance. 
"  I  would,"  says  Bullinger,  "  that  this  part  of  the  Gospel 
pleased  us  as  much  as  those  parts  which  concede  liberty." 
We  are  all  apt  to  contract  a  habit  of  doing  religious  acts 
in  a  thoughtless,  perfunctory  way.  Like  Israel,  puffed 
up  with  the  fall  of  Jericho,  we  are  ready  to  say  to  our- 
selves, "  The  men  of  Ai  are  but  few  ;"  (Josh.  vii.  3  ;) 
"there  is  no  need  to  put  forth  all  our  strength."  Like 
Israel,  we  often  learn  by  bitter  experience,  that  spiritual 
battles  are  not  to  be  won  without  hard  fighting.  The 
ark  of  the  Lord  must  never  be  handled  irreverently, 
God's  work  must  never  be  carelessly  done. 

May  we  all  bear  in  mind  our  Lord's  words  to  His  disci- 
ples, and  make  a  practical  use  of  them.  In  the  pulpit,  and 
on  the  platform, — in  the  Sunday  school,  and  in  the  dis- 
trict,— in  our  use  of  family  prayers,  and  in  reading  our 
own  Bibles, — let  us  diligently  watch  our  own  spirit. 
Whatever  we  do,  let  us  "  do  it  with  our  might."  (Eccles. 
ix.  10.)  It  is  a  f^ital  mistake  to  underrate  our  foes.  Greater 
is  He  that  in  for  us  than  he  that  is  against  us — but,  for  all 


S14 


EXPOSITORY    THOUGHTS. 


that,  he  that  is  against  us  is  not  to  be  despised.  He  is  the 
prince  of  this  world.  He  is  a  strong  man  armed,  keeping 
his  house,  who  will  not  "  go  out/'  and  part  with  his  goods 
without  a  struggle.  We  wrestle  not  against  flesh  and 
blood,  but  against  principalities  and  powers.  We  have 
need  to  take  the  whole  armor  of  Grod,  and  not  only  to  take 
it,  but  to  use  it  too.  We  may  be  very  sure  that  those  who 
win  most  victories  over  the  world,  the  flesh,  and  the  devil, 
are  those  who  pray  most  in  private,  and  "  keep  under  their 
bodies,  and  bring  them  into  subjection.''  (1  Cor.  ix.  27.) 


MATTHEW  XVII.  22-27. 


22  And  while  they  abode  in  Galilee, 
Jesus  said  unto  tliem,  TheSonof  mail 
shall  be  betrayed  into  the  hands  of 
men: 

23  And  they  shall  kill  him,  and  the 
third  day  he  shall  be  raised  agam. 
And  they  were  exceeding  sorry. 

24  And  when  they  were  come  to 
Capernaum,  they  that  received  tri- 
bute money  came  to  Peter,  and  said, 
Doth  not  your  master  pay  tribute  ? 

25  He  saith.  Yes,  And  when  he 
was  come  into  the  house,  Jesus  pre- 
vented him,  saying,  What  thinkest 


thou,  Simon  ?  of  whom  do  the  kings 
of  the  earth  take  custom  or  tribute? 
of  their  own  children,  or  of  strangers? 

26  Peter  suith  unto  him.  Of  stran- 
gers. Jesus  saith  unto  him,  Then  are 
the  children  free. 

27  Notwithstanding,  lest  we  should 
offend  ihem,  go  thou'to  the  sea,  and 
cast  an  hook,  and  take  up  the  fish  that 
first  cometh  up ;  and  when  thou  hast 
opened  his  mouth,  thou  shalt  find  a 
piece  of  money ;  that  take,  and  give 
unto  them  for  me  and  thee. 


These  verses  contain  a  circumstance  in  our  Lord's  history, 
which  is  not  recorded  by  any  of  the  evangelists  excepting 
St.  Matthew.  A  remarkable  miracle  is  worked  in  order 
to  provide  payment  of  the  tribute-money,  required  for 
the  service  of  the  temple.  There  are  three  striking 
points  in  the  narrative,  which  deserve  attentive  observa- 
tion. 

Let  us  observe,  in  the  first  place,  our  Lord's  perfect 
hnowledge  of  everything  that  is  said  and  done  in  this  ivorld. 
We  are  told  that  those  who  "  recieved  tribute-money 


XVII.  215 

came  to  Peter  and  said,  Dotli  not  your  Masterpay  tribute  ? 
He  saithj  Yes."  It  was  evident  that  our  Lord  was  not 
present,  when  the  question  was  asked  and  the  answer 
given.  And  yet  no  sooner  did  Peter  come  into  the 
house  than  our  Lord  asked  him,  "  What  thinkest  thou, 
Simon  ?  of  whom  do  the  kings  of  the  earth  take  cus- 
tom or  tribute  ?"  He  showed  that  He  was  as  well 
acquainted  with  the  conversation,  as  if  He  had  been 
listening  or  standing  by. 

There  is  something  unspeakably  solemn  in  the  thought 
that  the  Lord  Jesus  kno\f  s  all  things.  There  is  an  eye 
that  sees  all  our  daily  conduct.  There  is  an  ear  that 
hears  all  our  daily  words.  All  things  are  naked  and 
opened  unto  the  eyes  of  Him,  with  whom  we  have  to  do. 
Concealment  is  impossible.  Hypocrisy  is  useless.  We 
may  deceive  ministers.  We  may  impose  upon  our  re- 
lations and  neighbors.  But  the  Lord  sees  us  through 
and  through.     We  cannot  deceive  Christ. 

We  ought  to  endeavor  to  make  practical  use  of  this 
truth.  We  should  strive  to  live  as  in  the  Lord's  sight, 
and,  like  Abraham,  to  "  walk  before  him."  (Gen.  xvii.  1.) 
Let  it  be  our  daily  aim  to  say  nothing  we  would  not  like 
Christ  to  hear,  and  to  do  nothing  we  would  not  like  Christ 
to  see.  Let  us  measure  every  difficult  question  as  to 
right  and  wrong  by  one  simple  test,  "How  would  I  behave, 
if  Jesus  was  standing  by  my  side  ?"  Such  a  standard 
is  not  extravagant  and  absurd.  It  is  a  standard  that 
interferes  with  no  duty  or  relation  of  life.  It  interferes 
with  nothing  but  sin.  Happy  is  he  that  tries  to  realize 
his  Lord's  presence,  and  to  do  all  and  say  all  as  unto 
Christ. 


216  EXPOSITORY    THOUGHTS. 

Let  us  observe,  in  the  next  place,  our  Lord's  almighty 
poiver  over  all  creation.  He  makes  a  fish  his  paymaster, 
He  makes  a  dumb  creature  bring  the  tribute-money  to 
meet  the  collector's  demand.  Well  says  Jerome,  "  I  know- 
not  which  to  admire  most  here,  our  Lord's  foreknow^ledge, 
or  His  greatness." 

We  see  here  a  literal  fulfilment  of  the  Psalmist*s 
words,  ^'  Thou  madest  him  to  have  dominion  over  the 
works  of  thine  hands  ;  thou  hast  put  all  things  under 
His  feet ; — the  fowl  of  the  air  and  the  fish  of  the  sea,  and 
w^hatsoever  passeth  through  ihe  paths  of  the  seas." 
(Psalm  viii.  6 — 8.) 

Here  is  one  among  many  proofs  of  the  majesty  and 
greatness  of  our  Lord  Jesus  Christ.  He  only  who  first 
created,  could  at  His  will  command  the  obedience  of  all 
His  creatures.  "  By  him  were  all  things  created.  By  Him 
all  things  consist."  (Col.  i.  16 — 18.)  The  believer  who  goes 
forth  to  do  Christ's  work  among  the  heathen,  may  safely 
commit  himself  to  his  Master's  keeping.  He  serves  one 
who  has  all  power,  even  over  the  beasts  of  the  earth. 
How  wonderful  the  thought,  that  such  an  Almighty  Lord 
should  condescend  to  be  crucified  for  our  salvation  ! 
How  comfortable  the  thought  that  when  He  comes  again 
the  second  time,  He  will  gloriously  manifest  His  power 
over  all  created  things  to  the  whole  world  :  "  The  wolf 
and  the  lamb  shall  feed  together,  and  the  lion  shall,  eat 
straw  like  the  bullock  :  and  dust  shall  be  the  serpent's 
meat."  (Isaiah  Ixv.  25.) 

In  the  last  place,  let  us  observe,  in  these  verses,  our 
Lord's  loillingness  to  make  concessions,  rather  than  give 
offence.     He  might  justly  have  claimed  exemption  from 


217 

the  payment  of  this  tribute -money.  He,  who  was  Son 
of  Grod,  might  fairly  have  been  excused  from  paying  for 
the  maintenance  of  His  Father's  house.  He,  who  was 
"  greater  than  the  temple,"  might  have  shown  good  cause 
for  declining  to  contribute  to  the  support  of  the  temple. 
But  our  Lord  does  not  do  so.  He  claims  no  exemption. 
He  desires  Peter  to  pay  the  money  demanded.  At  the 
same  time  He  declares  His  reasons.  It  was  to  be  done, 
"  lest  we  should  offend  them."  "  A  miracle  is  worked/' 
says  Bishop  Hall,  "rather  than  offend  even  a  tax-collector." 

Our  Lord's  example  in  this  case  deserves  attention  of 
all  who  profess  and  call  themselves  Christians.  There  is 
deep  wisdom  in  those  five  words,  "  lest  we  should  offend 
them."  They  teach  us  plainly,  that  there  are  matters  in 
which  Christ's  people  ought  to  sink  their  own  opinions, 
and  submit  to  requirements  which  they  may  not  thoroughly 
approve,  rather  than  give  offence  and  "  hinder  the  Gospel 
of  Christ."  God's  rights  undoubtedly  we  ought  never  to 
give  up  ;  but  we  may  sometimes  safely  give  up  our  ow^n. 
It  may  sound  very  fine  and  seem  very  heroic  to  be  al- 
ways standing  out  tenaciously  for  our  rights.  But  it 
may  well  be  doubted,  with  such  a  passage  as  this, 
whether  such  tenacity  is  always  wise,  and  shows  the 
mind  of  Christ.  There  are  occasions,  when  it  shows 
more  grace  in  a  Christian  to  submit  than  to  resist. 

Let  us  remember  this  passage  as  citizens  and  subjects. 
We  may  not  like  all  the  political  measures  of  our  rulers. 
We  may  disapprove  of  some  of  the  taxes  they  impose. 
But  the  grand  question  after  all  is.  Will  it  do  any  good  to 
the  cause  of  religion  to  resist  the  powers  that  be  ?  Are 
their  measures  reallv  injuring  our  souls  ?     It' not,  let  us 

10 


21§  EXrOSITORY    THOUGHTS. 

hold  our  peace,  "  lest  we  should  offend  them."  "  A 
Christiaiij"  says  Bullinger,  "  never  ought  to  disturb  the 
public  peace  for  things  of  mere  temporary  importance." 

Let  us  remember  this  passage  as  members  of  a  church. 
We  may  not  like  every  jot  and  tittle  of  the  forms  and 
ceremonies  used  in  our  communion.  We  may  not  think 
that  those  who  rule  us  in  spiritual  matters  are  always 
wise.  But  after  all,  Are  the  points  on  which  we  are 
dissatisfied  really  of  vital  importance  ?  Is  any  great 
truth  of  the  Gospel  at  stake  ?  If  not,  let  us  be  quiet, 
"  lest  we  should  offend  them." 

Let  us  remember  this  passage  as  memhers  of  society. 
There  may  be  usages  and  customs  in  the  circle  where  our 
lot  is  cast,  which  to  us,  as  Christians,  are  tiresome,  use- 
less, and  unprofitable.  But  are  they  matters  of  principle  ? 
Do  they  injure  our  souls  ?  Will  it  do  any  good  to  the 
cause  of  religion,  if  we  refuse  to  comply  with  them  ?  If 
not,  let  us  patiently  submit,  "  lest  we  should  offend  them." 

Well  would  it  be  for  the  church  and  the  world,  if 
these  five  words  of  our  Lord  had  been  more  studied, 
pondered,  and  used  !  Who  can  tell  the  damage  that  has 
been  done  to  the  cause  of  the  Gospel,  by  morbid  scru- 
pulosity, and  conscientiousness,  falsely  so  called  !  May 
we  all  remember  the  example  of  the  great  apostle  of  the 
Gentiles  ; — "  we  suffer  all  things,  lest  we  should  hinder 
the  Gospel  of  Christ."     (1  Cor.  ix.  12.) 


MATTHEW  XVIII.  1—14. 

1  At  the  same  time  came  the  dis-  i  unto  him,  and  set  him  in  the  midst 
ciplea  unto  Jesns,  saying',  Who  is  the    of  them, 

greatest  in  the  kingdom  of  heaven  J  3  And  said.  Verily  I  say  mito  you» 

2  And   Jesus  ciillcd  a  lit'Jc  child    except  yc  be  converted^  and  bccomo 


MATTHEW,    CHAP.    XVIII. 


219 


as  little  cliildreu,  ye  shall  not  enter 
into  the  kingdom  of  heaven. 

4  Whosoever  therefore  shall  humble 
himself  as  this  little  child,  the  same 
is  greatest  in  the  kingdom  of  heaven. 

5  And  wlioso  shall  receive  one  such 
little  child  in  my  name  receiveth  me. 

6  But  whoso  !?hall  offend  one  of 
these  little  ones  which  believe  in  me, 
it  were  better  for  him  that  a  millstone 
were  hanged  about  liis  neck,  and  that 
he  were  drowned  in  the  depth  of  the 
fea, 

7  Woe  unto  the  world  because  of 
offences !  for  it  must  needs  be  that 
offences  come ;  but  woe  to  that  man 
by  whom  the  offence  cometh  ! 

8  Wherefore  if  thy  hand  or  thy 
foot  offend  thee,  cut,  them  off,  and  cast 
them  from  thee  :  it  is  better  for  thee 
to  enter  into  life  halt  or  maimed,  ra- 
ther than  having  two  hands  or  two 
feet  to  be  cast  into  everlasting  fire. 

9  And  if  thine  eye  offend  thee,  pluck 


it  out,  and  cast  it  from  thee :  it  is 
better  for  thee  to  enter  into  life  with 
one  eye,  rather  than  having  two  eyea 
to  be  cast  into  hell  fire. 

10  Take  heed  that  ye  despise  not 
one  of  these  little  ones;  fori  say  unto 
you,  That  in  heaven  their  angels  do 
always  behold  the  face  of  my  Father 
which  is  in  heaven. 

11  For  the  Son  of  man  is  come  to 
save  that  which  was  lost. 

12  How  think  ye?  if  a  man  have 
an  hundred  sheep,  and  one  of  them 
be  gone  astray,  doth  he  not  leave  the 
ninety  and  mne,  and  goeth  into  the 
mountains,  and  seeketh  that  which  is 
gone  astray  ? 

13  And  if  so  be  that  he  find  it,  ve- 
rily I  say  unto  you,  he  rejoiceth  more 
of  that  sheep,  than  of  the  ninety  and 
nine  which  went  not  astray. 

14  Even  so  it  is  not  the  will  of  your 
Father  which  is  in  heaven,  tliat  one 
of  these  little  ones  should  perish. 


The  first  thing  that  we  are  taught  in  these  verses,  is  the 
necessity  of  conversion,  and  of  conversion  manifested  by 
childlike  humility.  The  disciples  came  to  our  Lord  with 
the  question,  '^  Who  is  the  greatest  in  the  kingdom  of 
heaven  ?"  They  spoke  as  men  half -enlightened,  and 
full  of  carnal  expectations.  They  received  an  answer 
well  calculated  to  awaken  them  from  their  day-dream — 
an  answer  containing  a  truth  which  lies  at  the  very 
foundation  of  Christianity — "except  ye  be  converted, 
and  become  as  little  children,  ye  shall  not  enter  into  the 
kingdom  of  heaven." 

Let  these  words  sink  down  deeply  into  our  hearts. 
Without  conversion  there  is  no  salvation.  We  all  need 
an  entire  change  of  nature.  Of  ourselves  we  have  neither 
faith,  nor  fear,  nor  love  towards  God.  "  We  must  be  born 
again."  Of  ourselves  we  are  utterly  unfit  for  dwelling  in 
God^s  presence.     Heaven  would  be  no  heaven  to  us  if 


220  EXPOSITORY    THOUGHTS. 

we  were  not  converted.  It  is  true  of  all  ranks,  classes, 
and  orders  of  mankind.  All  are  born  in  sin  and  children 
of  wrath,  and  all,  without  exception,  need  to  be  born 
again  and  made  new  creatures.  A  new  heart  must  be 
given  to  us,  and  a  new  spirit  put  within  us.  Old  things 
must  pass  away,  and  all  things  must  become  new.  It  is 
a  good  thing  to  be  baptized  into  the  Christian  Church, 
and  use  Christian  means  of  grace.  But  after  all,  "  are 
we  converted  .^" 

Would  we  know  whether  we  are  really  converted  ? 
Would  we  know  the  test  by  which  we  must  try  ourselves  ? 
The  surest  mark  of  true  conversion  is  humility.  If  we 
have  really  received  the  Holy  Ghost,  we  shall  show  it  by 
a  meek  and  childlike  spirit.  Like  children,  we  shall 
think  humbly  of  our  own  strength  and  wisdom,  and  be 
very  dependent  on  our  Father  in  heaven.  Like  children, 
we  shall  not  seek  great  things  in  this  world  ;  and  having 
food  and  raiment  and  a  Father's  love,  we  shall  be  con- 
tent. Truly  this  is  a  heart-searching  test !  It  exposes 
the  unsoundness  of  many  a  so-called  conversion.  It  is 
easy  to  be  a  convert  from  one  party  to  another  party, 
from  one  sect  to  another  sect,  from  one  set  of  opinions  to 
another  set  of  opinions.  Such  conversions  save  no  one's 
soul.  What  we  all  want  is  a  conversion  from  pride  to 
humility — ^from  high  thoughts  of  ourselves  to  lowly 
thoughts  of  ourselves — from  self-conceit  to  self-abase- 
ment—from the  mind  of  the  Pharisee  to  the  mind  of  the 
Publican. — A  conversion  of  this  kind  we  must  experience, 
if  we  hope  to  be  saved.  These  are  the  conversions  that 
are  wrought  by  the  Holy  Ghost. 

The  next  thing  that  we  are  taught  in  these  verses,  is 


221 

tlie  great  sin  of  putting  stumblinghlocks  in  the  way  of 
helievers.  The  words  of  the  Lord  Jesus  on  this  subject 
are  peculiarly  solemn.  "Woe  unto  the  world  because  of 
offences  ! — Woe  to  that  man  by  whom  the  offence 
cometh/' 

We  put  offences  or  stumblinghlocks  in  the  way  of 
men's  souls,  whenever  we  do  anything  to  keep  them 
back  from  Christ,— or  to  turn  them  out  of  the  way  of 
salvation, — or  to  disgust  them  with  true  religion.  We 
may  do  it  directly  by  persecuting,  ridiculing,  opposing, 
or  dissuading  them  from  decided  service  of  Christ.  We 
may  do  it  indirectly  by  living  a  life  inconsistent  with  our 
religious  profession,  and  by  making  Christianity  loath- 
some and  distasteful  by  our  own  conduct.  Whenever  we 
do  anything  of  the  kind,  it  is  clear,  from  our  Lord's 
words,  that  we  commit  a  great  sin. 
V  There  is  something  very  fearful  in  the  doctrine  here  laid 
down.  It  ought  to  stir  up  within  us  great  searchings  of 
heart.  It  is  not  enough  that  we  wish  to  do  good  in  this 
world.  Are  we  quite  sure  that  we  are  not  doing  harm  ? — 
We  may  not  openly  persecute  Christ's  servants.  But  are 
there  none  that  we  are  injuring  by  our  ways  and  our  ex- 
ample ?  It  is  awful  to  think  of  the  amount  of  harm  that 
can  be  done  by  one  inconsistent  professor  of  religion.  He 
gives  a  handle  to  the  infidel.  He  supplies  the  worldly 
man  with  an  excuse  for  remaining  undecided.  He  checks 
the  inquirer  after  salvation.  He  discourages  the  saints. 
He  is,  in  short,  a  living  sermon  on  behalf  of  the  devil. 
The  last  day  alone  will  reveal  the  wholesale  ruin  of  souls, 
that  "  offences"  have  occasioned  in  the  Church  of 
Christ.     One  of  Nathan's  charges  against  David  was, 


22S  EXPOSITORY    THOUGHTS. 

"  thou  hast  given  great  occasion  to  the  enemies  of  the 
Lord  to  blaspheme."     (2  Sam.  xii.  14.) 

The  next  thing  that  we  are  taught  in  these  verses  is, 
the  reality  of  future  punishment  after  death.  Two  strong 
expressions  are  used  by  our  Lord  on  this  point.  He 
speaks  of  being  "cast  into  everlasting  fire."  He  speaks 
of  being  "  cast  into  hell  fire." 

The  meaning  of  these  words  is  clear  and  unmistakeable. 
There  is  a  place  of  unspeakable  misery  in  the  world  to 
come,  to  which  all  who  die  impenitent  and  unbelieving, 
must  ultimately  be  consigned.  There  is  revealed  in 
"Scripture  a  "fiery  indignation,"  which  sooner  or  later  will 
devour  all  Grod's  adversaries.  (Heb.  x.27.)  The  same  sure 
word  which  holds  out  a  heaven  to  all  who  repent  and  are 
converted,  declares  plainly  that  there  will  be  a  hell  for 
all  the  ungodly. 

Let  no  man  deceive  us  with  vain  words  upon  this 
awful  subject.  Men  have  arisen  in  these  latter  days, 
who  profess  to  deny  the  eternity  of  future  punishment, 
and  repeat  the  devil's  old  argument,  that  we  "  shall  not 
surely  die."  (Gen.  iii.  4.)  Let  none  of  their  reasonings 
move  us,  however  plausible  they  may  sound.  Let  us 
stand  fast  in  the  old  paths.  The  God  of  love  and  mercy 
is  also  a  God  of  justice.  He  will  surely  requite.  The 
flood  in  Noah's  day,  and  the  burning  of  Sodom,  were 
meant  to  show  us  what  He  will  one  day  do.  No  lips 
have  ever  spoken  so  clearly  about  hell  as  those  of 
Christ  Himself.  Hardened  sinners  will  find  out,  to  their 
cost,  that  there  is  such  a  thing  as  the  "  wrath  of  the 
Lamb."     (Rev.  vi.  17.) 

The  last  thing  we  are  taught  in  these  verses,  is  the 


223 

value  that  God  sets  on  the  least  and  loioest  of  believers. 
"  It  is  not  the  will  of  your  Father  in  heaven,  that  one 
of  these  little  ones  should  perish." 

These  words  are  meant  for  the  encouragement  of  all 
true  Christians,  and  not  for  little  children  only.  The 
connection  in  which  they  are  found  with  the  parahle  of 
the  hundred  sheep  and  one  that  went  astray,  seems  to 
place  this  heyond  doubt.  They  are  meant  to  show  us 
that  our  Lord  Jesus  is  a  Shepherd,  who  cares  tenderly 
for  every  soul  committed  to  His  charge.  The  youngest, 
the  weakest,  the  sickliest  of  His  flock  is  as  dear  to  Him 
as  the  strongest.  They  shall  never  perish.  None  shall 
.ever  pluck  them  out  of  His  hand.  He  will  lead  them 
gently  through  the  wilderness  of  this  world.  He  will  not 
overdrive  them  a  single  day,  lest  any  die.  (Gen.  xxxiii. 
13.)  He  will  carry  them  through  every  difficulty.  He 
will  defend  them  against  every  enemy.  The  saying  which 
He  spoke  shall  be  literally  fulfilled  :  "  Of  them  which 
thou  gavest  me  have  I  lost  none."  (John  xviii.  9.)  With 
such  a  Saviour,  who  need  fear  beginning  to  be  a 
thorough  Christian  ?  With  such  a  Shepherd,  who, 
having  once  begun,  need  fear  being  cast  away  ? 


MATTHEW  XVIII.  15—20. 


15  Moreover  if  thy  brother  shall 
trespass  against  thee,  go  and  tell  him 
his  tault  between  thee  and  him  alone : 
4f  he  shall  hear  thee,  thou  hast  gained 
thy  brother. 

16  But  if  he  will  not  hear  tliee,  tJien 
take  with  thee  one  or  two  more,  that 
in  the  mouth  of  two  or  three  witnesses 
every  word  may  be  established. 

17  And  if  he  shall  neglect  to  hear 


them,  tell  it  unto  the  Church :  but  if 
he  neglect  to  hear  the  Church,  let  him 
be  unto  thee  as  a  heathen  man  and  a 
Publican. 

18  Verily  I  say  unto  you,  Whatso- 
ever ye  shall  bind  on  earth  shall  be 
bound  in  heaven :  and  whatsoever  ye 
shall  loose  on  earth  shall  be  loosed  in 
heaven. 

19  Again  I  say  unto  you,  That  if 


224  EXPOSITORY   THOUGHTS. 


two  of  you  shall  agree  on  earth  as 
touching  any  thing  that  they  shall 
ask,  it  shall  be  done  for  them  of  my 
Father  which  is  in  heaven. 


20  For  where  two  or  three  jire 
gathered  together  in  my  name,  there 
am  I  in  the  midst  of  them. 


These  words  of  the  Lord  Jesus  contain  an  expression 
which  has  been  often  misapplied.  The  command  to 
^'  hear  the  church,"  has  been  so  interpreted  as  to  contra- 
dict other  passages  of  God's  word.  It  has  been  falsely 
applied  to  the  authority  of  the  whole  visible  church  in 
matters  of  doctrine,  and  so  been  made  an  excuse  for  the 
exercise  of  much  ecclesiastical  tyranny.  But  the  abuse 
of  Scripture  truths  must  not  tempt  us  to  neglect  the  use 
of  them.  We  must  not  turn  away  altogether  from  any 
text,  because  some  have  perverted  it,  and  made  it  poison. 

Let  us  notice  in  the  first  place,  hoio  admirable  are  the 
rules  laid  down  by  our  Lord,  for  the  healing  of  differ- 
ences among  brethren. 

If  we  have  unhappily  received  any  injury  from  a 
fellow-member  of  Christ's  Church,  the  first  step  to  be 
taken  is  to  visit  him  "  alone,"  and  tell  him  his  fault.  He 
may  have  injured  us  unintentionally,  as  Abimelech  did 
Abraham.  (Gen.  xxi.  26.)  His  conduct  may  admit  of 
explanation,  like  that  of  the  tribes  of  Keuben,  Gad,  and 
Manasseh,  when  they  built  an  altar,  as  they  returned  to 
their  own  land.  (Joshua  xxii.  24.)  At  any  rate,  this 
friendly,  faithful,  straight-forward  way  of  dealing  is  the 
most  likely  course  to  win  a  brother,  if  he  is  to  be  won. 
"  A  soft  tongue  breaketh  the  bone."  (Prov.  xxv.  15.) 
Who  can  tell  but  he  may  say  at  once,  "  I  was  wrong" — 
and  make  ample  reparation  ? 

If  however  this  course  of  proceeding  fails  to  produce 
any  good  effect,  a  second  step  is  to  be  taken.     We  are  to 


225 

"  take  with  us  one  or  two"  companions,  and  tell  our 
brother  of  his  fault  in  their  presence  and  hearing.  Who 
can  tell  but  his  conscience  may  be  strickenj  Avhen  he 
finds  his  misconduct  made  known,  and  he  may  be 
ashamed  and  repent  ?  If  not,  we  shall  at  all  events 
have  the  testimony  of  witnesses,  that  we  did  all  we  could 
to  bring  our  brother  to  a  right  mind,  and  that  he  de- 
liberately refused,  when  appealed  to,  to  make  amends. 

Finally,  if  this  second  course  of  proceeding  prove 
useless,  we  are  to  refer  the  whole  matter  to  the  Christian 
congregation  of  which  we  are  members — we  are  to  "  tell 
dt  to  the  church."  Who  can  tell  but  the  heart  which 
has  been  unmoved  by  private  remonstrances,  may  be 
moved  by  the  fear  of  public  exposure  ?  If  not,  there 
remains  but  one  view  to  take  of  our  brother's  case — we 
must  sorrowfully  regard  him  as  one  who  has  shaken  off 
all  Christian  principles,  and  will  be  guided  by  no  higher 
motives  than  "  a  heathen  man  and  a  publican." 

The  passage  is  a  beautiful  instance  of  the  mingled 
wisdom  and  tender  consideration  of  our  Lord's  teaching. 
What  a  knowledge  it  shows  of  human  nature  !  Nothing 
does  so  much  harm  to  the  cause  of  religion  as  the  quar- 
rels of  Christians.  No  stone  should  be  left  unturned,  no 
trouble  spared,  in  order  to  prevent  their  being  dragged 
before  the  public. — What  a  delicate  though tfulness  it 
shows  for  the  sensitiveness  of  poor  human  nature  ! 
Many  a  scandalous  breach  would  be  prevented,  if  we 
were  more  ready  to  practice  the  rule  of  "  between  thee 
and  him  alone."  Happy  would  it  be  for  the  Church  and 
the  world,  if  this  portion  of  our  Lord's  teaching  was 
cmore   carefully  studied   and  obeyed.     Differences  and 

10* 


226  EXPOSITORY   THOUGHTS. 

divisions  there  will  be^  so  long  as  tlie  world  stands.  But 
bow  many  of  them  would  be  extinguished  at  once,  if  the 
course  recommended  in  these  verses  was  tried. 

In  the  second  place,  let  us  observe  ivJiat  a  clear  argu- 
ment we  have  in  these  verses  for  the  exercise  of  discipline 
in  a  Christian  congregation. 

Our  Lord  commands  disagreements  between  Christians, 
which  cannot  be  otherwise  settled,  to  be  referred  to  the 
decision  of  the  church  or  Christian  assembly  to  which 
they  belong.  "  Tell  it,''  he  says,  "  to  the  church."  It 
is  evident  from  this,  that  he  intends  every  congregation 
of  professing  Christians  to  take  cognizance  of  the  moral 
conduct  of  its  members,  either  by  the  action  of  the  whole 
body  collectively,  or  of  heads  and  elders  to  w^hom  its 
authority  may  be  delegated.  It  is  evident  also  that  He 
intends  every  congregation  to  have  the  power  of  ex- 
cluding disobedient  and  refractory  members  from  partici- 
pation in  its  ordinances.  "  If  he  refuse,"  he  says,  "  to 
hear  the  Church,  let  him  be  to  thee  as  an  heathen  man 
and  a  publican."  He  says  not  a  word  about  temporal 
punishment,  and  civil  disabilities.  Spiritual  penalties 
are  the  only  penalty  He  permits  the  Church  to  inflict, 
and  when  rightly  inflicted,  they  are  not  to  be  lightly  re- 
garded. "  Whatsoever  ye  shall  bind  on  earth  shall  be 
bound  in  heaven."  Such  appears  to  be  the  substance  of 
our  Lord's  teaching  about  ecclesiastical  discipline. 

It  is  vain  to  deny  that  the  whole  subject  is  surrounded 
with  difficulties.  On  no  point  has  the  influence  of  the 
world  weighed  so  heavily  on  the  action  of  Churches. 
On  no  point  have  Churches  made  so  many  mistakes — 
sometimes  on  the  side  of  sleepy  remissness,  sometimes  on 


227 

the  side  of  bliad  severity.  No  doubt  the  power  of  ex- 
communication has  been  fearfully  abused  and  perverted, 
and,  as  Quesnel  says,  "  we  ought  to  be  more  afraid  of  our 
sins  than  of  all  the  excommunications  in  the  world." 
Still  it  is  impossible  to  deny,  with  such  a  passage  as  this 
before  us,  that  church  discipline  is  according  to  the  mind 
of  Christ,  and  when  wisely  exercised,  is  calculated  to  pro- 
mote a  church's  health  and  well-being.  It  can  never  be 
right  that  all  sorts  of  people,  however  wicked  and  ungodly, 
should  be  allowed  to  come  to  the  table  of  the  Lord,  no 
man  letting  or  forbidding.  It  is  the  bounden  duty  of 
every  Christian  to  use  his  influence  to  prevent  such  a 
state  of  things.  A  perfect  communion  can  never  be 
attained  in  this  world,  but  purity  should  be  the  mark 
at  which  we  aim.  An  increasingly  high  standard  of 
qualification  for  full  church-membership,  will  always  be 
found  one  of  the  best  evidences  of  a  prosperous  church. 

Let  us  observe,  in  the  last  place,  what  gracious  encour- 
agement Christ  holds  out  to  those  who  meet  together  in  His 
name.  He  says,  ''  Where  two  or  three  are  gathered 
together  in  my  name,  there  am  I  in  the  midst  of  them." 
That  saying  is  a  striking  proof  of  our  Lord's  divinity. 
God  alone  can  be  in  more  places  than  one  at  the  same  time. 

There  is  comfort  in  these  words  for  all  who  love  to 
meet  together  for  religious  purposes.  At  every  assembly 
for  public  worship, — at  every  gathering  for  prayer  and 
praise, — at  every  missionary  meeting, — at  every  Bible 
reading,  the  King  of  kings  is  present, — Christ  Himself 
attends.  We  may  be  often  disheartened  by  the  small 
number  who  are  present  on  such  occasions,  compared  to 
those  who  meet  for  worldly  ends.     We  may  sometimes 


228  EXPOSITORY    THOUGHTS. 

find  it  hard  to  bear  the  taunts  and  ridicule  of  an  ill- 
natured  world,  which  cries  like  the  enemy  of  old,  "  What 
do  these  feeble  people  ?"  (Nehem.  iv.  2.)  But  we  have 
no  reason  for  despondency.  We  may  boldly  fall  back  on 
these  words  of  Jesus.  At  all  such  meetings  we  have  the 
company  of  Christ  Himself. 

There  is  a  solemn  rebuke  in  these  words  for  all  who 
neglect  the  public  worship  of  God,  and  never  attend 
meetings  for  any  religious  purpose.  They  turn  their 
backs  on  the  society  of  the  Lord  of  lords.  They  miss 
the  opportunity  of  meeting  Christ  Himself.  It  avails 
nothing  to  say  that  the  proceedings  of  religious  meetings 
are  marked  by  weakness  and  infirmity,  or  that  as  much 
good  is  got  by  staying  at  home  as  going  to  church.  The 
words  of  our  Lord  should  silence  such  arguments  at  once. 
Surely  men  are  not  wise  when  they  speak  contemptu- 
ously of  any  gathering  where  Christ  is  present. 

May  we  all  ponder  these  things.  If  we  have  met 
together  with  God's  people  for  spiritual  purposes  in  times 
past,  let  us  persevere,  and  not  be  ashamed.  If  we  have 
hitherto  despised  such  meetings,  let  us  consider  our  ways, 
and  learn  wisdom. 


MATTHEW  XVIH.  21—35. 


21  Then  came  Peter  to  him,  and 
said,  Lord,  how  often  shall  my  brother 
sin  against  me,  and  I  forgive  him? 
till  seven  times  ? 

22  Jesus  saith  unto  him,  I  say  not 
unto  thee,  Until  seven  times :  hut. 
Until  seventy  times  seven. 

23  Therefore  is  the  kingdom  of 
heaven  likened  unto  a  certain  king, 
which  would  take  account  of  his  ser- 
vants. 


24  And  when  he  had  begun  to 
reckon,  one  was  brought  unto  him, 
which  owed  him  ten  thousand  tal- 
ents. 

25  But  forasmuch  as  he  had  not  to 
pav,  his  lord  commanded  him  to  be 
sold,  and  his  wife,  and  children,  and 
all  that  he  had,  and  payment  to  be 
made. 

26  The  servant  therefore  fell  down, 
and  worshipped  him,  saying.  Lord, 


MATTHEW,    CHAP.    XVIII. 


229 


have  patience  with  me,  and  I  will  pay 
thee  all. 

27  Then  the  lord  of  that  servant 
was  moved  with  compassion,  and 
loosed  him,  and  forgave  him  the  debt. 

28  But  the  same  servant  went  out, 
and  found  one  of  his  follow-servants, 

-which  owed  him  an  hundred  pence : 
and  laid  hands  on  him,  and  took  him 
by  the  throat,  saying,  Pay  me  that 
thou  owest. 

29  And  his  fellow-servant  fell  down 
at  his  feet,  and  besought  him,  saying. 
Have  patience  with  me,  and  I  will 
pay  thee  all. 

30  And  he  would  not:  but  went 
and  cast  him  into  prison  till  he  should 
pay  the  debt. 


31  So  when  his  fellow^-servants  saw 
what  was  done,  they  were  verv  sorry, 
and  came  and  told  unto  their  lord  all 
that  was  done. 

82  Then  his  lord,  after  that  he  had 
called  him,  said  unto  him,  0  thou 
wicked  servant,  I  forgave  thee  all  that 
debt,  because  thou  desiredst  me : 

S3  Shouldest  not  thou  also  have 
had  compassion  on  thy  fellow-servant, 
even  as  I  had  pity  on  thee? 

34  And  his  lord  was  wroth,  and  de- 
livered him  to  the  tormentors,  till  he 
should  pay  all  that  was  due  unto  him. 

35  So  likewise  shall  my  heavenly 
Father  do  also  unto  you,  if  ye  from 
your  hearts  forgive  not  every  one  hia 
brother  their  trespasse?!. 


In  these  verses  the  Lord  Jesus  deals  with  a  deeply  im- 
portant subject, — the  forgiveness  of  injuries.  We  live 
in  a  wicked  world,  and  it  is  vain  to  expect  that  we  can 
escape  ill-treatment,  however  carefully  we  may  behave. 
To  know  how  to  conduct  ourselves,  when  we  are  ill- 
treated,  is  of  great  moment  to  our  souls. 

In  the  first  place,  the  Lord  Jesus  lays  it  down  as  a 
generalrule,  tliative  ought  to  forgive  othersto  the  uttermost. 
Peter  put  the  question,  "  How  oft  shall  my  brother  sin 
against  me  and  I  forgive  him  ?  till  seven  times  ?"  He 
received  for  answer,  "  I  say  not  unto  thee  till  seven 
times,  but  until  seventy  times  seven." 

The  rule  here  laid  down  must  of  course  be  interpreted 
with  sober-minded  qualification.  Our  Lord  does  not 
mean  that  offences  against  the  law  of  the  land  and  the 
good  order  of  society,  are  to  be  passed  over  in  silence. 
He  does  not  mean  that  we  are  to  allow  people  to  commit 
thefts,  and  assaults,  with  impunity.  All  that  He  means 
is,  that  we  are  to  study  a  general  spirit  of  mercy  and 
forgivingness  towards  our  brethren.      We  are  to  bear 


230  EXPOSITORY    THOUGHTS. 

much,  and  to  put  up  with  much,  rather  than  quarrel. 
We  are  to  look  over  much,  and  submit  to  much,  rather 
than  have  any  strife.  We  are  to  lay  aside  everything 
like  malice,  strife,  revenge,  and  retaliation.  Such  feel- 
ings are  only  fit  for  heathens.  They  are  utterly  un- 
worthy of  a  disciple  of  Christ. 

What  a  happy  world  it  would  be  if  this  rule  of  our 
Lord's  was  more  known  and  better  obeyed  !  How  many 
of  the  miseries  of  mankind  are  occasioned  by  disputes, 
quarrels,  lawsuits,  and  an  obstinate  tenacity  about  what 
men  call  "  their  rights  \"  How  many  of  them  might  be 
altogether  avoided,  if  men  were  more  willing  to  forgive, 
and  more  desirous  for  peace  !  Let  us  never  forget  that 
a  fire  cannot  go  on  burning  without  fuel.  Just  in  the 
same  way  it  takes  two  to  make  a  quarrel.  Let  us  each 
resolve  by  God's  grace,  that  of  these  two  we  will  never 
be  one.  Let  us  resolve  to  return  good  for  evil,  and  bless- 
ing for  cursing,  and  so  melt  down  enmity,  and  change 
our  foes  into  friends.  (Rom.  xii.  20.)  It  was  a  fine  fea- 
ture in  Archbishop  Cranmer's  charater,  that  if  you  did 
him  an  injury,  he  was  sure  to  be  your  friend. 

In  the  second  place,  our  Lord  supplies  us  with  two 
powerful  motives  for  exercising  a  forgiving  spirit.  He 
tells  us  a  story  of  a  man  who  owed  an  enormous  sum  to 
his  master,  and  had  "  nothing  to  pay."  Nevertheless  at 
the  time  of  reckoning  his  master  had  compassion  on  him, 
and  "  forgave  him  all."  He  tells  us  that  this  very  man, 
ufter  being  forgiven  himself,  refused  to  forgive  a  fellow- 
eervant  a  trifling  debt  of  a  few  pence.  He  actually  cast 
him  into  prison,  and  would  not  abate  a  jot  of  his  demand. 
He  tells  us  how  punishment  overtook  this  wicked  and 


MATTHEW,    CHAP.    XVIII.  2Sl 

cruel  man,  who,  after  receiving  mercy,  ought  surely  to 
have  shown  mercy  to  others.  And  finally,  he  concludes 
the  parable  with  the  impressive  words,  "  so  likewise  shall 
my  heavenly  Father  do  unto  you,  if  ye  from  your  hearts 
forgive  not  every  one  his  brother  their  trespasses." 

It  is  clear  from  this  parable  that  one  motive  for  forgiv- 
ing others,  ought  to  be  the  recollection  that  we  all  need 
forgiveness  at  God's  hands  ourselves.  Day  after  day  we 
are  coming  short  in  many  things,  "leaving undone  what 
we  ought  to  do,  and  doing  what  we  ought  not  to  do." 
Day  after  day  we  require  mercy  and  pardon.  Our 
neighbors'  offences  against  us  are  mere  trifles,  com- 
pared with  our  offences  against  Grod .  Surely  it  ill  becomes 
poor  erring  creatures  like  us,  to  be  extreme  in  marking 
what  is  done  amiss  by  our  brethren,  or  slow  to  forgive  it. 

Another  motive  for  forgiving  others,  ought  to  be  the 
recollection  of  the  day  of  judgment,  and  the  standard 
by  which  we  shall  all  be  tried  in  that  day.  There 
will  be  no  forgiveness  in  that  day  for  unforgiving  people. 
Such  people  would  be  unfit  for  heaven.  They  would  not 
be  able  to  value  a  dwelling-place  to  which  "mercy"  is 
the  only  title,  and  in  which  "  mercy"  is  the  eternal  sub- 
ject of  song.  Surely  if  we  mean  to  stand  at  the  right 
hand,  when  Jesus  sits  on  the  throne  of  His  glory,  we 
must  learn,  while  we  are  on  earth,  to  forgive. 

Let  these  truths  sink  down  deeply  into  our  hearts.  It 
is  a  melancholy  fact  that  there  are  few  Christian  duties 
so  little  practised  as  that  of  forgiveness.  It  is  sad  to  see 
howmuchbitterness,unmercifulness,  spite,  hardness,  and 
Unkindness  there  is  among  men.  Yet  there  are  few 
duties  so  strongly  enforced  in  the  New  Testament  Scrip- 


232 


EXPOSITORY   THOUGHTS. 


tures  as  this  duty  is,  and  few  the  neglect  of  which  so 
clearly  shuts  a  man  out  of  the  kingdom  of  God. 

Would  we  give  proof  that  we  are  at  peace  with  God, 
washed  in  Christ's  hlood,  born  of  the  Spirit,  and  made 
God's  children  by  adoption  and  grace  ?  Let  us  remem- 
ber this  passage.  Like  our  Father  in  heaven,  let  us  be 
forgiving.  Has  any  man  injured  us  ?  Let  us  this  day 
forgive  him.  As  Leighton  says  ^  ^  we  ought  to  forgive 
ourselves  little,  and  others  much." 

Would  we  do  good  to  the  world  ?  Would  we  have 
any  influence  on  others,  and  make  them  see  the  beauty 
of  true  religion  ?  Let  us  remember  this  passage.  Men 
who  care  not  for  doctrines,  can  imderstand  a  forgiving 
temper. 

Would  we  grow  in  gi-ace  ourselves,  and  become  more 
holy  in  all  our  ways,  words,  and  works  ?  Let  us  re- 
member this  passage. — nothing  so  grieves  the  Holy 
Spirit,  and  brings  spiritual  darkness  over  the  soul,  as 
giving  way  to  a  quarrelsome  and  unforgiving  temper. 
(Ephes.iv.  30-^32.) 


MATTHEW  XIX.  1—15. 


1  And  it  came  to  pass,  that  when 
Jesus  had  linished  these  sayings,  he 
departed  from  Galilee,  and  came  into 
the  coasts  of  Judaea  beyond  Jordan  ; 

2  And  great  multitudes  followed 
Lim,  and  he  healed  them  there. 

3  The  Pharisees  also  came  unto 
him,  tempting  him,  and  saying  unto 
him,  Is  it  lawful  for  a  man  to  put 
away  his  wife  for  every  cause  ? 

4  And  he  answered  and  said  unto 
them,  Have  ye  not  read,  that  he  which 
made  them  at  the  beginning  made 
them  male  and  female, 

5  And  said,  For  this  cause  shall  a 


man  leave  father  and  mother,  and 
shall  cleave  to  his  wife :  and  they 
twain  shall  be  one  flesh  ? 

6  Wherefore  they  are  no  more 
twain,  but  one  flesh.  What  therefore 
God  hath  joined  together,  let  not  man 
put  asunder. 

7  They  say  unto_  him,  Why  did 
Moses  then  command  to  give  a  writing 
of  divorcement,  and  to  put  her  away  s 

8  He  saith  unto  them,  Moses  be- 
cause of  the  hardness  of  your  hearts 
suffered  you  to  put  away  your  wives : 
but  from'^the  beginning'it  was  not  so. 

9  And  I  say  unto  you,  Whosoever 


MATTHEW,    CHAP.    XIX,. 


233 


Bhall  put  away  his  wife,  except  it  be 
for  fornication,  and  shall  marry  an- 
other, commitfeth  adultery :  and  who- 
po  marrieth  her  which  is  put  away 
doth  commit  adultery. 

10  His  di:J;cip1es  say  unto  him,  If 
the  case  of  the  man  be  so  with  his 
w^f.^,  it  is  net  good  to  marry. 

11  But  he  said  unto  them.  All  -men 
cannot  receive  thi;^  saying,  save  tAsy 
to  whom  it  is  given. 

12  For  there  are  some  eunuchs, 
which  were  so  born  irom  their  mother^ s 
womb :  and  there  are  some  eunuchs 
which  were  made  eunuchs  of  men :  and 


there  be  eunuchs,  which  have  made 
themselves  eunuchs  for  the  kingdom 
of  heaven's  sake.  He  that  is  able  to 
receive  it,  let  him  receive  it. 

13  Then  were  there  brought  unto 
him  little  children,  that  he  should  put 
his  hands  on  them,  and  proy  :  and  the 
disciples  rebuked  them. 

14  I3ut  Jesus  said.  Suffer  little  chil- 
dren, and  forbid  them  not,  to  come 
unto  me :  for  of  such  is  the  kingdom 
of  heaven. 

15  And  he  laid  his  hands  on  them, 
and  departed  thence. 


In  these  verses  we  have  the  mind  of  Christ  declared  on 
two  subjects  of  great  moment.  One  is  the  relation  of 
husband  and  wife.  The  other  is  the  light  in  which  we 
should  regard  little  children,  in  the  matter  of  their  souls. 

It  is  difficult  to  overrate  the  importance  of  these  two 
subjects.  The  well-being  of  nations,  and  the  happiness 
of  society,  are  closely  connected  with  right  views  upon 
them.  Nations  are  nothing  but  a  collection  of  families. 
The  good  order  of  families  depends  entirely  on  keeping 
up  the  highest  standard  of  respect  for  the  maniage  tie, 
and  on  the  right  training  of  children.  We  ought  to  be 
thankful,  that  on  both  these  points,  the  great  Head  of 
the  Church  has  pronounced  judgment  so  clearly. 

With  respect  to  marriage,  our  Lord  teaches,  that  the 
union  of  husband  and  tvife  ought  never  to  be  broken  off, 
except  for  the  greatest  of  all  causes,  namely,  actual  un- 
faithfulness. 

In  the  days  when  our  Lord  was  upon  earth,  divorces 
were  permitted  among  the  Jews  for  the  most  trifling  and 
frivolous  causes.  The  practice,  though  tolerated  by  Moses, 
to  prevent  worse  evils — such  as  cruelty  or  murder — 


^1^  EXPOSITORY    THOUGUTS. 

had  gradually  become  an  enormous  abuse,  and  no  doubt 
led  to  much  immorality.  (Malachi  ii.  14 — 16.)  The 
remark  made  by  our  Lord's  disciples  shows  the  deplor- 
ably low  state  of  public  feeling  on  the  subject.  They 
said,  '^  If  the  case  of  the  man  be  so,  it  is  not  good  to 
marry/'  They  meant  of  course,  "  if  a  man  may  not  put 
away  his  wife  for  a  slight  cause  at  any  time,  he  had 
better  not  marry  at  all."  Such  language  from  the  mouths 
of  apostles  sounds  strange  indeed  ! 

Our  Lord  brings  forward  a  widely  different  standard 
for  the  guidance  of  His  disciples.  He  first  founds  His 
judgment  on  the  original  institution  of  mamage.  He 
quotes  the  words  used  in  the  beginning  of  Genesis,  where 
the  creation  of  man,  and  the  union  of  Adam  and  Eve,  are 
described,  as  a  proof  that  no  relation  should  be  so  highly 
regarded  as  that  of  husband  and  wife.  The  relation  of 
parent  and  child  may  seem  very  close,  but  there  is  one 
closer  still. — "  A  man  shall  leave  father  and  mother,  and 
cleave  to  His  wife."  He  then  backs  up  the  quotation 
by  His  own  solemn  words,  "  What  God  hath  joined  to- 
gether, let  not  man  put  asunder." — And  finally  He 
brings  in  the  grave  charge  of  breaking  the  seventh  com- 
mandment, against  marriage  contracted  after  a  divorce 
for  light  and  frivolous  causes  :  "  Whosoever  shall  put 
away  his  wife,  except  it  be  for  fornication,  and  shall 
marry  another,  committeth  adultery." 

It  is  clear,  from  the  whole  tenor  of  the  passage,  that 
the  relation  of  marriage  ought  to  be  highly  reverenced 
and  honored  among  Christians.  It  is  a  relation  which 
was  instituted  in  Paradise,  in  the  time  of  man's  innocency, 
and  is  a  chosen  fiojure  of  the  mvstical  union  between 


235 

Christ  and  His  Church.  It  is  a  relation  whi(;h  nothing 
but  death  ought  to  terminate.  It  is  a  relation  which  is 
sure  to  have  the  greatest  influence  on  those  whom  it 
brings  together^  for  happiness,  or  for  misery,  for  good,  or 
for  evil  Such  a  relation  ought  never  to  be  taken  in 
hand  unadvisedly,  lightly,  or  wantonly,  but  soberly,  dis- 
creetly, and  with  due  consideration.  It  is  only  too  true, 
that  inconsiderate  marriages  are  one  of  the  most  fertile 
causes  of  unhappiness,  and  too  often,  it  may  be  feared,  of 
sin. 

With  respect  to  little  children,  we  find  our  Lord  in- 
structing us  in  these  verses,  both  by  word  and  deed,  both 
by  precept  and  example.  "  Little  children  were  brought 
to  him,  that  he  should  put  his  hands  on  them  and  pary." 
They  were  evidently  tender  infants,  too  young  to  receive 
instruction,  but  not  too  young  to  receive  benefit  by  prayer. 
The  disciples  seem  to  have  thought  them  beneath  their 
Master's  notice,  and  rebuked  those  that  brought  them. 
But  this  drew  forth  a  solemn  declaration  from  the  great 
Head  of  the  Church, — ^^Jesus  said.  Suffer  little  children, 
and  forbid  them  not,  to  come  unto  me  ;  for  of  such  is 
the  kingdom  of  heaven." 

There  is  something  deeply  interesting  both  in  the  lan- 
guage and  action  of  our  Lord  on  this  occasion.  We 
know  the  weakness  and  feebleness,  both  in  mind  and  body, 
of  a  little  infant.  Of  all  creatures  born  into  the  world 
none  is  so  helpless  and  dependent.  We  know  who  it 
was  who  here  took  such  notice  of  infants,  and  found  time, 
in  His  busy  ministry  among  grown  up  men  and  women, 
to  "put  his  hands  on  them  and  pray."  It  was  the 
eternal  Son  of  God,  the  great  High  Priest,  the  King  of 


236  EXPOSITORY    THOUGHTS. 

kings,  by  whom  all  things  consist,  "  the  brightness  of  the 
Father's  glory,  and  the  express  image  of  His  person." 
"What  an  instructive  picture  the  whole  transaction  places 
before  our  eyes  !  No  wonder  that  the  great  majority  of 
the  Church  of  Christ  have  always  seen  in  this  passage, 
a  strong,  though  indirect,  argument  in  favor  of  infant 
baptism. 

Let  us  learn  from  these  verses,  that  the  Lord  Jesus 
cares  tenderly  for  the  souls  of  little  children.  It  is  pro- 
bable that  Satan  specially  hates  them.  It  is  certain  that 
Jesus  specially  loves  them.  Young  as  they  are,  they  are 
not  beneath  his  thoughts,  and  attention.  That  mighty 
heart  of  his  has  room  for  the  babe  in  its  cradle,  as  well 
as  for  the  king  on  his  throne.  He  regards  each  one  as 
possessing  within  its  little  body  an  undying  principle, 
that  will  outlive  the  Pyramids  of  Egypt,  and  see  sun  and 
moon  quenched  at  the  last  day.  With  such  a  passage 
as  this  before  us,  we  may  surely  hope  well  about  the 
salvation  of  all  who  die  in  infancy.  "  Of  such  is  the 
kingdom  of  heaven." 

Finally,  let  us  draw  from  these  verses  encouragement 
to  attempt  great  things  in  the  religious  instruction  of 
children.  Let  us  begin  from  their  very  earliest  years  to 
deal  with  them  as  having  souls  to  be  lost,  or  saved,  and 
strive  to  bring  them  to  Christ.  Let  us  make  them  ac- 
quainted with  the  Bible,  as  soon  as  they  can  understand 
anything.  Let  us  pray  with  them,  and  pray  for  them, 
and  teach  them  to  pray  for  themselves.  We  may  rest  as- 
sured that  Jesus  looks  with  pleasure  on  such  endeavors, 
and  is  ready  to  bless  them.  We  may  rest  assured  that 
Buch  endeavors  are  not   in  vain.     The  seed  sown   in 


MATTHEW,    CHAP.    XIX. 


23T 


infancy,  is  often  found  after  many  days.  Happy  is  that 
church  whose  infant  members  are  cared  for  as  much  aa 
the  oldest  communicants  !  The  blessing  of  Him  that 
was  crucified  will  surely  be  on  that  church  !  He  put 
His  hands  on  little  children.     He  prayed  for  them. 


MATTHEW  XIX.  16—22. 


16  And,  behold,  one  came  and  said 
nnto  him,  Good  Master,  what  good 
thing  shall  I  do,  that  I  may  have 
eternal  life  ? 

17  And  he  said  unto  him.  Why 
callest  thou  me  good  ?  there  is  none 
good  but  one,  thai  is  God :  but  if  thou 
wilt  enter  into  life,  keep  the  com- 
mandments. 

18  He  said  unto  him,  Whicli  ? 
Jesus  said,  Thou  shalt  do  no  murder, 
Thou  shalt  not  commit  adultery,  Thou 
shalt  not  steal.  Thou  shalt  not  bear 
false  witness, 


19  Honor  thy  father  aud  thy  mo- 
ther :  and,  Thou  shalt  love  thy  neigh- 
bor a.s  thyself. 

20  The  young  man  saith  unto  him, 
All  these  things'  have  I  kept  from  my 
youth  up  ;  what  lack  I  yet? 

21  Jesus  said  unto  him.  If  thou  wilt 
be  perfect,  go  and  sell  that  thou  hast, 
and  give  to  the  poor,  and  thou  shalt 
have  treasure  in  heaven;  and  come 
and  follow  me. 

22  But  when  the  young  man  heard 
that  saying,  he  went  away  sorrowful : 
for  he  had  great  possessions. 


These  verses  detail  a  conversation  between  our  Lord 
Jesus  Christ  and  a  young  man,  who  came  to  Him  to  in- 
quire about  the  way  to  eternal  life.  Like  every  con- 
versation recorded  in  the  Gospels,  between  our  Lord 
and  an  individual,  it  deserves  special  attention.  Salva- 
tion is  an  individual  business.  Every  one  who  wishes 
to  be  saved,  must  have  private  personal  dealings  with 
Christ  about  his  own  soul. 

We  see,  for  one  thing,  from  the  case  of  this  young 
man,  that  a  persoii  inayhave  desires  after  salvation,  and 
yet  not  he  saved.  Here  is  one  who  in  a  day  of  abounding 
unbelief  comes  of  his  own  accord  to  Christ.  He  comes 
not  to  have  a  sickness  healed.  He  comes  not  to  plead 
about   a   child.     He  comes  about   his  own   soul.     He 


238'  EXPOSITORY    THOUGHTS. 

opens  the  conference  with  the  frank  question,  "  Good 
Master,  what  good  thing  shall  I  do,  that  I  may  have 
eternal  life  ?"  Surely  we  might  have  thought,  "  this  is 
a  promising  case :  this  is  no  prejudiced  ruler  or  Pharisee : 
this  is  a  hopeful  inquirer."  Yet  by  and  bye  this  very 
young  man  "  goes  away  sorrowful ;" — and  we  never  read 
a  word  to  show  that  he  was  converted  ! 

We  must  never  forget  that  good  feelings  alone  in 
religion  are  not  the  grace  of  Grod.  We  may  know  the 
truth  intellectually.  We  may  often  feel  pricked  in  con- 
science. We  may  have  religious  affections  awakened 
within  us,  have  many  anxieties  about  our  souls,  and  shed 
many  tears.  But  all  this  is  not  conversion.  It  is  not 
the  genuine,  saving  work  of  the  Holy  Ghost. 

Unhappily  this  is  not  all  that  must  be  said  on  this 
point.  Not  only  are  good  feelings  alone  not  grace,  but 
they  are  even  positively  dangerous,  if  we  content  our- 
selves with  them,  and  do  not  act  as  well  Sisfeel.  It  is  a 
j)rofound  remark  of  that  mighty  master  on  moral  ques- 
tions. Bishop  Butler,  that  passive  impressions  often 
repeated,  gradually  lose  all  their  power.  Actions  often 
repeated  produce  a  habit  in  man's  mind.  Feelings  often 
indulged  in,  without  leading  to  corresponding  actions, 
will  finally  exercise  no  influence  at  all. 

Let  us  apply  this  lesson  to  our  own  state.  Perhaps 
we  know  what  it  is  to  feel  religious  fears,  wishes,  and 
desires.  Let  us  beware  that  we  do  not  rest  in  them. 
Let  us  never  be  satisfied  till  we  have  the  witness  of  the 
Spirit  in  our  hearts,  that  we  are  actually  born  again  and 
new  creatures.  Let  us  never  rest  till  we  know  that  we 
have  really  repented,  and  laid  hold  on  the  hope  set  be- 


MATTHEW,    CHAP.    XIX.  239^ 

fore  us  in  the  Gospel.     It  is  good  to  feel.     But  it  is  far 
better  to  be  converted. 

We  see,  for  another  thing,  from  this  young  man's  case, 
that  an  unconverted  person  is  often  profoundly  ignorant 
on  spiritual  subjects.  Our  Lord  refers  this  inquirer  to  the 
eternal  standard  of  right  and  wrong,  the  moral  law. 
Seeing  that  he  speaks  so  boldly  about  ""  doing,"  he  tries 
him  by  a  command  well  calculated  to  draw  out  the  real 
state  of  his  heart,  "  If  thou  wilt  enter  into  life,  keep  the 
commandments."  He  even  repeats  to  him  the  second 
table  of  the  law. — And  at  once  the  young  man  confidently 
replies,  "All  these  have  I  kept  from  my  youth  up  :  what 
lack  I  yet  ?"  So  utterly  ignorant  is  he  of  the  spirituality 
of  Grod's  statutes,  that  he  never  doubts  that  he  has  per- 
fectly fulfilled  them.  He  seems  thoroughly  unaware  that 
the  commandments  apply  to  the  thoughts  and  words,  as 
well  as  to  the  deeds,  and  that  if  Grod  were  to  enter  into 
judgment  with  him,  he  could  "not  answer  Him  one  of  a 
thousand  !"  (Job  ix.  3.)  How  dark  must  his  mind  have 
been  as  to  the  nature  of  God's  law  !  How  low  must  his 
ideas  have  been  as  to  the  holiness  which  God  requires  ! 
■"  It  is  a  melancholy  fact,  that  ignorance  like  that  of  this 
young  man  is  only  too  common  in  the  Church  of  Christ. 
There  are  thousands  of  baptized  people,  who  know  no 
more  of  the  leading  doctrines  of  Christianity  than  the 
veriest  heathen.  Tens  of  thousands  fill  churches  and 
chapels  weekly,  who  are  utterly  in  the  dark  as  to  the  full 
extent  of  man's  sinfulness  They  cling  obstinately  to  the 
old  notion,  that  in  some  sort  or  other  their  own  doings 
can  save  them — and  when  ministers  visit  tliem  on  their 
death-beds,  they  prove  as  blind  as  if  they  had  never 


240  EXPOSITORY    THOUGHTS. 

heard  truth  at  all.  So  true  is  it,  that  the  "  natural  man 
receiveth  not  the  things  of  the  Spirit  of  God,  for  they 
are  foolishness  to  him."  (1  Cor.  ii.  14.) 

We  see  in  the  last  place,  from  this  young  man's  case, 
that  one  idol  cherished  in  the  heart  may  ruin  a  sold  for 
ever.  Our  Lord,  who  knew  what  was  in  man,  at  last 
shows  His  inquirer  his  besetting  sin.  The  same  search- 
ing voice  which  said  to  the  Samaritan  woman,  "  GrO,  call 
thy  husband,"  (John  iv.  16,)  says  to  the  young  man, 
*^  Gro,  sell  that  thou  hast,  and  give  to  the  poor."  At 
once  the  weak  point  in  his  character  is  detected.  It 
turns  out  that,  with  all  his  wishes  and  desires  after 
eternal  life,  there  was  one  thing  he  loved  better  than  his 
soul,  and  that  was  his  money.  He  cannot  stand  the  test. 
He  is  weighed  in  the  balance  and  found  wanting.  And 
the  history  ends  with  the  melanclioly  words,  "  He  went 
away  sorrowful,  for  he  had  great  possessions." 

We  have  in  this  history  one  more  proof  of  the  truth, 
"  The  love  of  money  is  the  root  of  all  evil."  (1  Tim.  vi. 
10.)  We  must  place  this  young  man  in  our  memories 
by  the  side  of  Judas,  Ananias  and  Sapphira,  and  learn 
to  beware  of  covetousness.  Alas  !  it  is  a  rock  on  which 
thousands  are  continually  making  shipwreck.  There  is 
hardly  a  minister  of  the  Gospel  who  could  not  point  to 
many  in  his  congregation,  who,  humanly  speaking,  are 
*^  not  far  from  the  kingdom  of  God."  But  they  never 
seem  to  make  progress.  They  wish.  They  feel.  They 
mean.  They  hope.  But  there  they  stick  fast  !  And 
why  ?     Because  they  are  fond  of  money. 

Let  us  prove  our  own  selves,  as  we  leave  the  passage. 
Let  us  see  how  it  touches  oui  own  souls.     Are  we  honest 


MATTHEW,    CHAP.    XIX. 


241 


and  sincere  in  our  professed  desire  to  be  true  Christians  ? 
Have  we  given  up  all  our  idols  ?  Is  there  no  secret  sin 
that  we  are  silently  clinging  to,  and  refusing  to  give  up  ? 
Is  there  no  thing  or  person  that  we  are  privately  loving 
more  than  Christ  and  our  souls  ?  These  are  questions 
that  ought  to  be  answered.  The  true  explanation  of  the 
unsatisfactory  state  of  many  hearers  of  the  Gospel,  is 
spiritual  idolatry.  St.  John  might  well  say,  "Keep 
yourselves  from  idols."  (1  John  v.  21.) 


MATTHEW  XIX.  23—30. 


23  Then  said  Jesus  unto  his  dis- 
ciples, Verily  I  say  unto  yoUj  That  a 
rich  man  shall  hardly  enter  into  the 
kingdom  of  heaven. 

24  And  again  I  say  unto  you.  It  is 
easier  for  a  camel  to  go  through  tlie 
eye  of  a  needle,  than  "for  a  rich  man 
to  enter  into  the  kingdom  of  God. 

25  When  his  disciplos  heard  U^  they 
were  exceedingly  amazed,  saying, 
Wlio  then  can  "be  saved  ? 

26  But  Jesus  beheld  them,  and  said 
unto  them,  With  men  this  is  impos- 
sible; but  witli  God  all  things  are 
possible. 

27  Then  answered  Peter  and  said 
unto  him.  Behold,  we  have  forsaken 


all,  and  followed  thee;  what  shall w© 
have  therefore  ? 

2S  And  Jesus  said  unto  them,  Verily 
I  say  unto  you.  That  ye  which  have 
followed  me  in  the  regeneration,  when 
tlie  Son  of  man  shalfsit  in  the  throne 
of  his  glory,  ye  also  shall  sit  upon 
twelve  thrones,  judging  the  twelve 
tribes  of  Israel. 

29  And  every  one  that  hath  forsa- 
ken houses,  or  brethren,  or  sisters,  or 
father,  or  mother,  or  wife,  or  children, 
or  lands,  for  my  name's  sake,  shall 
receive  an  hundred-fold,  and  shall 
inherit  everlasting  life. 

30  But  many  that  are  first  shall  bo 
last :  and  the  last  shall  be  first. 


The  first  thing  that  we  learn  in  these  verses,  is  the  im- 
mense  danger  which  riches  bring  on  the  souls  of  those  that 
loossess  them.  The  Lord  Jesus  declares,  that "  A  rich  man 
shall  hardly  enter  into  the  kingdom  of  heaven.'^  He  goes 
even  further.  He  uses  a  proverbial  saying  to  strengthen 
His  assertion  :  "  It  is  easier  for  a  camel  to  go  through  the 
eye  of  a  needle,  than  for  a  rich  man  to  enter  into  the 
kingdom  of  God.*' 

Few  of  our  Lord's  sayings  sound  more  startling  than 

11 


242  EXPOSITORY    THOUGHTS. 

this.  Few  run  more  counter  to  the  opinions  and  prejudices 
of  mankind.  Few  are  so  little  believed.  Yet  this  saying 
is  true,  and  worthy  of  all  acceptation.  Riches,  which  all 
desire  to  obtain, — riches,  for  which  men  labor  and  toil, 
and  become  gray  before  their  time, — riches  are  a  most 
perilous  possession.  They  often  inflict  great  injury  on 
the  soul.  They  lead  men  into  many  temptations.  They 
engross  men's  thoughts  and  affections.  They  bind  heavy 
burdens  on  the  heart,  and  make  the  way  to  heaven  even 
more  difficult  than  it  naturally  is. 

Let  us  beware  of  the  love  of  money.  It  is  possible  to 
use  it  well,  and  do  good  with  it.  But  for  one  who  makes 
a  right  use  of  money,  there  are  thousands  who  make  a 
wrong  use  of  it,  and  do  harm  both  to  themselves  and 
others.  Let  the  worldly  man,  if  he  will,  make  an  idol  of 
money,  and  count  him  happiest  who  has  most  of  it.  But 
let  the  Christian,  who  professes  to  have  ^'  treasure  in 
heaven,"  set  his  face  like  a  flint  against  the  spirit  of  the 
world  in  this  matter.  Let  him.  not  worship  gold.  He 
is  not  the  best  man  in  Grod's  eyes  who  has  most  money, 
but  he  who  has  most  grace. 

Let  us  pray  daily  for  rich  men's  souls.  They  are  not 
to  be  envied.  They  are  deeply  to  be  pitied.  They  carry 
heavy  weights  in  the  Christian  course.  They  are  of  all 
men  the  least  likely  "  so  to  run  as  to  obtain."  (1  Cor. 
ix.  24.)  Their  prosperity  in  this  world  is  often  their 
destruction  in  the  world  to  come.  Well  may  the  Litany 
of  the  Church  of  Eogland  contain  the  words, "  In  all  time 
of  our  wealth,  good  Lord,  deliver  us." 

The  second  thing  that  we  learn  in  this  passage,  is  the 
almighty  powrr  of  God's  rfvace  in  the  soul.    The  disciples 


MATTHEW,    CHAP.    XIX.  Sift 

were  amazed,  when  they  heard  our  Lord's  language 
about  rich  men.  It  was  language  so  subversive  of  all 
their  notions  about  the  advantages  of  wealth,  that  they 
cried  out  with  surprise,  "  Who  then  can  be  saved  ?" 
They  drew  from  our  Lord  a  gracious  answer,  "  With  men 
this  is  impossible  :  but  with  God  all  things  are  possible/' 

The  Holy  Ghost  can  incline  even  the  richest  of 
men  to  seek  treasure  in  heaven.  He  can  dispose  even 
kings  to  cast  their  crowns  at  the  feet  of  Jesus,  and  count 
all  things  but  loss  for  the  sake  of  the  kingdom  of  God. 
Proof  upon  proof  of  this  is  given  to  us  in  the  Bible. 
Abraham  was  very  rich,  yet  he  was  the  father  of  the 
faithful.  Moses  might  have  been  a  prince  or  king  in 
Egypt,  but  he  forsook  all  his  brilliant  prospects  for  the 
sake  of  Him  who  is  invisible.  Job  was  the  wealthiest 
man  in  the  east,  yet  he  was  a  chosen  servant  of  God. 
David,  Jehoshaphat,  Josiah,  Hezekiah,  were  all  wealthy 
monarchs,  but  they  loved  God's  favor  more  than  their 
earthly  greatness.  They  all  shew  us  that  "nothing  is  too 
hard  for  the  Lord,"  and  that  faith  can  grow  even  in  the 
most  unlikely  soil. 

Let  us  hold  fast  this  doctrine,  and  never  let  it  go. 
No  man's  place  or  circumstances  shut  him  out  from  the 
kingdom  of  God.  Let  us  never  despair  of  any  one's 
salvation.  No  doubt  rich  people  require  special  grace, 
and  are  exposed  to  special  temptations.  But  the  Lord 
God  of  Abraham,  and  Moses,  and  Job,  and  David  is 
not  changed.  He  who  saved  them  in  spite  of  their 
riches,  can  save  others  also.  When  He  works,  who  shall 
let  it  ?     (Isaiah  xliii.  13.) 

The  last  thing  that  we  learn  in  these  verses,  is  ths 


M4^  EXPOSITORY    THOUGHTS. 

im7nense  encouragement  the  Gospel  offers  to  those  loho  give 
up  everything  for  Christ's  sake.  We  are  told  that  Peter 
asked  our  Lord  what  he  and  the  other  apostles,  who  had 
forsaken  their  little  all  for  His  sake,  should  receive  in 
return.  He  obtained  a  most  gracious  reply,  A  full 
recompence  shall  be  made  to  all  who  make  sacrifices  for 
Christ's  sake  :  they  "  shall  receive  an  hundred  fold,  and 
shall  inherit  everlasting  life/' 

There  is  something  very  cheering  in  this  promise. 
Few  in  the  present  day,  excepting  converts  among  the 
heathen,  are  ever  required  to  forsake  homes,  relations, 
and  lands,  on  account  of  their  religion.  Yet  there  are 
few  true  Christians,  who  have  not  much  to  go  through,  in 
one  way  or  another,  if  they  are  really  faithful  to  their 
Lord.  The  offence  of  the  cross  is  not  yet  ceased. 
Laughter,  ridicule,  mockery,  and  family-persecution,  are 
often  the  portion  of  an  English  believer.  The  favor 
of  the  world  is  often  forfeited, — places  and  situations 
are  often  perilled,  by  a  conscientious  adherence  to  the 
demands  of  the  Gospel  of  Christ.  All  who  are  exposed 
to  trials  of  this  kind  may  take  comfort  in  the  promise 
of  these  verses.  Jesus  foresaw  their  need,  and  intended 
these  words  to  be  their  consolation. 

We  may  rest  assured  that  no  man  shall  ever  be  a  real 
loser  by  following  Christ.  The  believer  may  seem  to  suffer 
loss  for  a  time,  when  he  first  begins  the  life  of  a  decided 
Christian.  He  may  be  much  cast  down  by  the  afflictions 
that  are  brought  upon  him  on  account  of  his  religion. 
But  let  him  rest  assured  that  he  will  never  find  himself 
a  loser  in  the  long  run.  Christ  can  raise  up  friends  for 
us  who  shall  more  than  compensate  for  those  „\ye  Ipse 


MATTHEW,  CHAP.    XX. 


245 


Christ  can  open  hearts  and  homes  to  us,  far  more  warm 
and  hospitable  than  those  that  are  closed  against  us. 
Above  all,  Christ  can  give  us  peace  of  conscience,  inward 
joy,  bright  hopes,  and  happy  feelings,  which  shall  far 
outweigh  every  pleasant  earthly  thing  that  we  have  cast 
away  for  His  sake.  He  has  pledged  His  royal  word  that 
it  shall  be  so.  None  ever  found  that  word  fail.  Let  us 
trust  it,  and  not  be  afraid. 


MATTHEW  XX.  1—16. 


1  For  the  kingdom  of  heaven  is 
like  unto  a  man  that  is  an  householder, 
"which  went  out  early  in  the  morning 
to  hire  laborers  into  his  vineyard. 

2  And  when  he  had  agreed  with 
the  laborers  for  a  penny  a  day,  he 
sent  them  into  his  vmeyard. 

3  And  he  went  out  about  the  third 
hour,  and  saw  others  standing  idle  in 
the  market-place, 

4  And  said  unto  them  :  Go  ye  also 
into  the  vineyard,  and  whatsoever  is 
right  I  will  give  you.  And  they  went 
their  way. 

5  Again  he  went  out  about  the 
sixth  and  ninth  hour,  and  did  like- 
wise. 

6  And  about  the  eleventh  hour  he 
went  out,  and  found  others  standing 
idle,  and  saith  unto  them,  Why  stand 
ye  here  all  the  day  idle  ? 

7  They  say  unto  him.  Because  no 
man  hath  hired  us.  He  saith  unto 
them.  Go  ye  also  into  the  vineyard  ; 
and  whatsoever  is  right,  that  shall  ye 
receive. 

8  So  when  even  was  come,  the  lord 
of  the  vineyard  saith  unto  his  steward, 
Call    the    laborers,   and    give    them 


their  hire,  beginning  from  the  last 
unto  the  first. 

9  And  when  they  came  that  were 
hired  about  the  eleventh  hour,  they 
received  every  man  a  penny. 

10  But  when  the  first  came,  they 
supposed  that  they  should  have  re- 
ceived more ;  and  they  likewise  re- 
ceived every  man  a  penny. 

11  And  when  they  had  received  it, 
they  murmured  agamst  the  goodman 
of  the  house, 

12  Saying,  These  last  have  wrought 
hut  one  hour,  and  thou  hast  made 
them  equal  unto  us,  which  have  borne 
the  burden  and  heat  of  the  day. 

13  But  he  answered  one  of  them, 
and  said,  Friend,  I  do  thee  no  wrong  : 
didst  not  thou  agree  with  me  for  a 
penny  ? 

14  Take  that  thine  is,  and  go  thy 
way  :  I  will  give  unto  this  last  even 
as  unto  thee. 

15  Is  it  not  lawful  for  me  to  do 
what  I  wiil  with  mine  own  ?  Is  thine 
eye  evil,  because  I  am  good? 

16  So  the  last  shall  be  first,  and 
the  first  last :  for  many  be  called,  but 
few  chosen. 


There  are  undeniable  difficulties  in  the  parable  contained 
in  these  verses.  The  key  to  the  right  explanation  of 
them  must  be  sought  in  the  passage  which  concludes  the 
last  chapter.     There  we  find  the  apostle  Peter  asking 


246  EXPOSITORY    THOUGHTS, 

our  Lord  a  remarkable  question  : — "  we  have  forsaken 
all  and  followed  thee  ;  what  shall  we  have  therefore  ?" 
There  we  find  Jesus  giving  a  remarkable  answer.  He 
makes  a  special  promise  to  Peter  and  his  fellow  disciples  : 
— "  they  should  one  day  sit  on  twelve  thrones,  judging 
the  twelve  tribes  of  Israel."  He  makes  a  general  promise 
to  all  who  suffer  loss  for  His  sake  : — "  they  should  receive 
an  hundred-fold,  and  inherit  everlasting  life." 

Now  we  must  bear  in  mind  that  Peter  was  a  Jew. 
Like  most  Jews,  he  had  probably  been  brought  up  in  much 
ignorance  as  to  Grod's  purposes  respecting  the  salvation  of 
the  Gentiles.  In  fact,  we  know  from  the  Acts,  that  it 
required  a  vision  from  heaven  to  take  that  ignorance  away. 
(Acts  X.  28.)  Furthermore  we  must  bear  in  mind  that 
Peter  and  his  fellow-disciples  were  weak  in  faith  and 
knowledge.  They  were  probably  apt  to  attach  a  great 
importance  to  their  own  sacrifices  for  Christ's  sake,  and 
inclined  to  self-righteousness  and  self-conceit. — Both 
these  points  our  Lord  knew  well.  He  therefore  speaks 
this  parable  for  the  special  benefit  of  Peter  and  his  com- 
panions. He  read  their  hearts.  He  saw  what  spiritual 
medicine  those  hearts  required,  and  supplied  it  without 
delay.  In  a  word.  He  checked  their  rising  pride,  and 
taught  them  humility. 

In  expounding  this  parable,  we  need  not  inquire  closely 
into  the  meaning  of  the  "  penny,"  the  "  market-place," 
the  "  steward,"  or  the  "  hours."  Such  inquiries  often 
darken  counsel  by  words  without  knowledge.  Well  says 
Calovius,  "  the  theology  of  parables  is  not  argumen- 
tative." The  hint  of  Chrysostom  deserves  notice.  He 
says,  "  It  is  not  right  to  search  curiously,  and  word  by 


Ml 

word,  into  all  things  in  a  parable  ;  but  when  we  have 
learned  the  object  for  which  it  was  composed,  to  reap 
this,  and  not  to  busy  ourselves  about  anything  further." 
Two  main  lessons  appear  to  stand  out  on  the  face  of  the 
parable,  and  to  embrace  the  general  scope  of  its  mean- 
ing.    Let  us  content  ourselves  with  these  two. 

We  learn,  in  the  first  place,  that  i7i  the  calling  of 
nations  to  the  jprofessed  knowledge  of  Himself,  God  ex- 
ercises, free,  sovereign,  and  unconditional  grace.  He 
calls  the  families  of  the  earth  into  the  visible  church  at 
His  own  time,  and  in  His  own  way. 

We  see  this  truth  wonderfully  brought  out  in  the 
history  of  God's  dealings  with  the  world.  We  see  the 
children  of  Israel  called  and  chosen  to  be  God's  people 
in  the  very  beginning  of  '^  the  day."  We  see  some  of  the 
Gentiles  called  at  a  later  period,  by  the  preaching  of  the 
apostles.  We  see  others  being  called  in  the  present  age, 
by  the  labors  of  missionaries.  We  see  others,  like  the 
millions  of  Chinese  and  Hindoos,  still  "  standing  idle, 
because  no  man  hath  hired  them." — And  why  is  all  this  ? 
We  cannot  tell.  We  only  know  that  God  loves  to  hide 
pride  from  churches,  and  to  take  away  all  occasion  of 
boasting.  He  will  never  allow  the  older  branches  of  His 
church  to  look  contemptuously  on  the  younger.  His 
Gospel  holds  out  pardon  and  peace  with  God  throu^'h 
Christ  to  the  heathen  of  oui-  own  times,  as  fully  as  it  did 
to  St.  Paul.  The  converted  inhabitants  of  Tinnevelly 
and  New  Zealand  shall  be  as  fully  admitted  to  heaven  as 
the  holiest  patriarch  who  died  3500  years  ago.  The  old 
wall  between  Jews  and  Gentiles  is  removed.  There  is 
nothing  to  prevent   the  believing  heathen  being   "a 


248  EXPOSITORY    THOUGHTS. 

fellow-heir  and  partaker  of  the  same  hope"  with  the 
believing  Israelite.  The  Gentiles  converted  at  "the 
eleventh  hour"  of  the  world,  shall  be  as  really  and  truly 
heirs  of  glory  as  the  Jews.  They  shall  sit  down  with 
Abraham,  and  Isaac,  and  Jacob  in  the  kingdom  of 
heaven,  while  many  of  the  children  of  the  kingdom  are 
for  ever  cast  out.     "  The  last  shall  indeed  be  first." 

We  learn,  in  the  second  place,  that  in  the  saving  of 
individuals,  as  loell  as  in  the  calling  of  nations,  God  acts 
as  a  sovereign,  and  gives  no  account  of  His  matters. 
He  has  mercy  on  whom  He  will  have  mercy,  and  that  too 
at  His  own  time.     (Rom.  ix.  15.) 

This  is  a  truth  which  we  see  illustrated  on  every  side 
in  the  church  of  Christ,  as  a  matter  of  experience.  We 
see  one  man  called  to  repentance  and  faith  in  the  begin- 
ning of  his  days,  like  Timothy,  and  laboring  in  the 
Lord's  vineyard  for  forty  or  fifty  years.  We  see  another 
man  called  "  at  the  eleventh  hour,"  like  the  thief  on  the 
cross,  and  plucked  like  a  brand  out  of  the  fire — one  day 
a  hard  impenitent  sinner,  and  the  next  day  in  paradise. 
And  yet  the  whole  tenor  of  the  Gospel  leads  us  to  believe 
that  both  these  men  are  equally  forgiven  before  God. 
Both  are  equally  washed  in  Christ's  blood,  and  clothed 
in  Christ's  righteousness.  Both  are  equally  justified, 
both  accepted,  and  both  will  be  found  at  Christ's  right 
hand  in  the  last  day. 

There  can  be  no  doubt  that  this  doctrine  sounds  strange 
to  the  ignorant  and  inexperienced  Christian.  It  con- 
founds the  pride  of  human  nature.  It  leaves  the  self- 
righteous  no  room  to  boast.  It  is  a  levelling,  humbling 
doctrine,  and  gives  occasion  to  many  a  murmur.     But 


249 

it  is  impossible  to  reject  it,  unless  we  reject  the  whole 
Bible.  True  faith  in  Christ,  though  it  be  but  a  day  old, 
justifies  a  man  before  God  as  completely  as  the  faith  of 
him  who  has  followed  Christ  for  fifty  years.  The  right- 
eousness in  which  Timothy  will  stand  at  the  day  of  judg- 
ment, is  the  same  as  that  of  the  penitent  thief  Both 
will  be  saved  by  grace  alone.  Both  will  owe  all  to 
Christ. — We  may  not  like  this.  But  it  is  the  doctrine 
of  this  parable,  and  not  of  this  parable  only,  but  of  the 
whole  New  Testament.  Happy  is  he  who  can  receive 
the  doctrine  with  humility  !  Well  says  Bishop  Hall, 
"If  some  have  cause  to  magnify  God's  bounty,  none  have 
cause  to  complain." 

Before  w^e  leave  this  parable,  let  us  arm  our  minds 
with  some  necessary  cautions.  It  is  a  portion  of  Scrip- 
ture that  is  frequently  perverted  and  misapplied.  Men 
have  often  drawn  from  it,  not  milk,  but  poison. 

Let  us  beware  of  supposing,  from  anything  in  this 
parable,  that  salvation  is  in  the  slightest  degree  to  be 
obtained  by  works.  To  suppose  this  is  to  overthrow  the 
whole  teaching  of  the  Bible.  Whatever  a  believer  re- 
ceives in  the  next  world,  is  a  matter  of  grace,  and  not 
of  debt.  God  is  never  a  debtor  to  us,  in  any  sense 
whatever.  When  we  have  done  all,  we  are  unprofitable 
servants.  (Luke  xvii.  10.) 

Let  us  beware  of  supposing,  from  this  parable,  that  the 
distinction  between  Jews  and  Gentiles  is  entirely  done 
away  by  the  Gospel.  To  suppose  this  is  to  contradict 
many  plain  prophecies,  both  of  the  Old  Testament  and 
New.  In  the  matter  of  justification,  there  is  no  distinc- 
tion between  the  believing  Jew  and  the  Greek.     Yet 

11* 


250 


EXPOSITORY    THOUGHTS. 


Israel  is  still  a  special  people,  and  not  "numBered^among 
the  nations."  God  has  many  purposes  concerning  the 
Jews,  which  are  yet  to  be  fulfilled. 

Let  us  beware  of  supposing,  from  this  parable,  that  all 
saved  souls  will  have  the  same  degree  of  glory.  To 
suppose  this,  is  to  contradict  many  plain  texts  of  Scrip- 
ture. The  title  of  all  believers  no  doubt  is  the  same — 
the  righteousness  of  Christ.  But  all  will  not  have  the 
same  place  in  heaven.  "  Every  man  shall  receive  his 
own  reward,  according  to  his  own  labor."  (1  Cor.  iii.  8.) 

Finally,  let  us  beware  of  supposing  from  this  parable, 
that  it  is  safe  for  any  one  to  put  off  repentance  till  the 
end  of  his  days.  To  suppose  this  is  a  most  dangerous 
delusion.  The  longer  men  refuse  to  obey  Christ's  voice, 
the  less  likely  they  are  to  be  saved.  "  Now  is  the  accepted 
time :  now  is  the  day  of  salvation."  (2  Cor.  vi.  2.)  Few 
are  ever  saved  on  their  death-beds.  One  thief  on  the  cross 
was  saved,  that  none  should  despair  ;  but  only  one,  that 
none  should  presume.  A  false  confidence  in  those  words, 
"  the  eleventh  hour,"  has  ruined  thousands  of  souls. 


MATTHEW  XX.  17—23. 


17  And  Jesus  going  up  to  Jenisalem 
took  the  twelve  disciples  apart  in  the 
way,  and  said  unto  them, 

18  Behold,  we  go  up  to  Jerusalem  • 
and  the  Son  of  man  shall  be  betrayed 
unto  the  Chief  Priests  and  unto  the 
Scribes,  and  they  shall  condemn  him 
to  death, 

19  And  shall  deliver  him  to  the 
Gentiles  to  mock,  and  to  scourge,  and 
to  crucify  Mm :  and  the  third  day  he 
shall  rise  again. 

20  Then  came  to  him  the  mother 
of  Zebedee's  children  with  her  sons, 
worshipping  him,  and  desiring  a  cer- 
tain thing  of  him. 

21  And  he  said  unto  her,  What  wilt 


thou  ?  She  saith  unto  him,  Grant  that 
these  my  two  sons  may  sit,  the  one 
on  thy  right  hand,  and  the  other  on 
the  left,  in  thy  kingdom. 

22  But  Jesus  answered  and  said, 
Ye  know  not  what  ye  ask.  Are  ye 
able  to  drink  of  the  cup  that  I  shall 
drink  of,  and  to  be  baptized  with  the 
baptism  that  I  am  baptized  with  ? 
They  say  unto  him.  We  are  able. 

23  And  he  saith  vinto  them.  Ye 
shall  drink  indeed  of  my  cup,  and  be 
baptized  with  the  baptism  that  I  am 
baptized  with  :  but  to  sit  on  my  right 
hand,  and  on  my  left,  is  not  mine  to 
give,  but  it  shall  ie  given  to  them  for 
whom  it  is  prepared  of  my  Father. 


MATTHEW,    CHAP.    XX.  251 

The  first  thing  we  should  notice  in  these  verses,  is  the 
dear  announcement  ivhich  the  Lord  Jesus  Christ  makes 
of  His  own  approaching  death.  For  the  third  time  we 
find  Him  telling  His  disciples  the  astounding  truth,  that 
He,  their  wonder-working  Master,  must  soon  suffer 
and  die. 

The  Lord  Jesus  knew  from  the  beginning,  all  that  was 
before  Him.  The  treachery  of  Judas  Iscariot, — the 
fierce  persecution  of  the  chief-priests  and  scribes, — the 
unjust  judgment, — the  delivery  to  Pontius  Pilate, — the 
mocking, — the  scourging, — the  crown  of  thorns, — ^the 
cross, — the  hanging  between  two  malefactors, — the  nails, 
— the  spear, — all,  all  were  spread  before  His  mind  like  a 
picture. 

How  great  an  aggravation  of  suffering  fore-know- 
ledge is,  those  know  well  who  have  lived  in  the  prospect 
of  some  fearful  surgical  operation.  Yet  none  of  these 
things  moved  our  Lord.  He  says,  "  I  was  not  rebellious, 
neither  turned  away  back.  I  gave  my  back  to  the 
smiters,  and  my  cheeks  to  them  that  plucked  off  the 
hair :  I  hid  not  my  face  from  shame  and  spitting." 
(Isaiah  1.  5,  6.)  He  saw  Calvary  in  the  distance  all  His 
life  through,  and  yet  walked  calmly  up  to  it,  without 
turning  to  the  right  hand  or  to  the  left.  Surely  there 
never  was  sorrow  like  unto  His  sorrow,  or  love  like  His 
love. 

The  Lord  Jesus  w*as  a  voluntary  sufferer.  When  He 
died  on  the  cross,  it  was  not  because  He  had  not  power 
to  prevent  it.  He  suffered  intentionally,  deliberately,  and 
of  His  own  free-will.  (John  x.  18.)  He  knew  that  with- 
out shedding  of  His  blood  there  could  be  no  remission  of 


252  EXPOSITORY    THOUGHTS. 

man's  sin.  He  knew  that  He  was  the  Lamb  of  God,  who 
must  die  to  take  away  the  sin  of  the  world.  He  knew 
that  His  death  was  the  appointed  sacrifice,  which  must  be 
offered  up  to  make  reconciliation  for  iniquity.  Knowing 
all  this,  He  went  willingly  to  the  cross.  His  heart  was 
set  on  finishing  the  mighty  work  He  came  into  the  world 
to  do.  He  was  well  aware  that  all  hinged  on  His  own 
death,  and  that,  without  that  death,  His  miracles  and 
preaching  would  have  done  comparatively  nothing  for  the 
world.  No  wonder  that  He  thrice  pressed  on  the  atten- 
tion of  His  disciples  that  He  "must  needs"  die.  Blessed 
and  happy  are  they  who  know  the  real  meaning  and 
importance  of  the  sufferings  of  Christ  ! 

The  next  thing  that  we  should  notice  in  these  verses, 
is  the  mixture  of  ignorance  and  faith  that  may  he  found , 
even  in  true-hearted  Christians.  We  see  the  mother  of 
James  and  John  coming  to  our  Lord  with  her  two  sons, 
and  preferring  on  their  behalf"  a  strange  petition.  She 
asks  that  they  "may  sit,  one  on  His  right  hand,  and  the 
other  on  His  left  in  His  kingdom."  She  seems  to  have 
forgotten  all  He  had  just  been  saying  about  His  suffer- 
ing. Her  eager  mind  can  think  of  nothing  but  His 
glory.  His  plain  w^arnings  about  the  crucifixion,  appear 
to  have  been  thrown  away  on  her  sons.  Their  thoughts 
were  full  of  nothing  but  His  throne,  and  the  day  of  His 
power.  There  was  much  of  fiith  in  their  request,  but 
there  was  much  more  of  infirmity.  There  was  some- 
thing to  be  commended,  in  that  they  could  see  in  Jesus 
of  Nazareth  a  cominsr  Wn^,  But  there  was  also  much 
to  blame,  in  that  they  did  not  remember  that  He  was  to 
be  crucified   before   He   oould  reign.     Truly  the   flesh 


CHAP.  XX.  253 

lusteth.  against  the  spirit  in  all  God's  children,  and  Luther 
well  remarks,  "  the  flesh  ever  seeks  to  be  glorified  before 
it  is  crucified." 

There  are  many  Christians,  who  are  very  like  this 
woman  and  her  sons.  They  see  in  part,  and  know  in 
part,  the  things  of  God.  They  have  faith  enough  to 
follow  Christ.  They  have  knowledge  enough  to  hate 
sin,  and  come  out  from  the  world.  And  yet  there  are 
many  truths  of  Christianity,  of  which  they  are  deplora- 
bly ignorant.  They  talk  ignorantly,  they  act  ignorantly, 
and  commit  many  sad  mistakes.  Their  acquaintance 
with  the  Bible  is  very  scanty.  Their  insight  into  their 
own  hearts  is  very  small. — But  we  must  learn  from  these 
verses  to  deal  gently  with  such  people,  because  the  Lord 
has  received  them.  We  must  not  set  them  down  as 
graceless  and  godless,  because  of  their  ignorance.  We 
must  remember  that  true  faith  may  lie  at  the  bottom  of 
,  their  hearts,  though  there  is  much  rubbish  at  the  top. 
We  must  reflect  that  the  sons  of  Zebedee,  whose  know- 
ledge was  at  one  time  so  imperfect,  became  at  a  later 
.period  pillars  of  the  Church  of  Christ.  Just  so  a  believer 
rmay  begin  his  course  in  much  darkness,  and  yet  prove 
finally  a  man  mighty  in  the  Scriptures,  and  a  worthy 
follower  of  James  and  John. 

-  The  last  thing  that  we  should  notice  in  these  verses, 
-is  the  solemn  reproof  ivMch  our  Lord  gives  to  the  ignorant 
request  of  the  7notherof  Zehe  dee's  children  and  her  ttvo  sons. 
He  says  to  them,  "  Ye  know  not  what  you  ask."  They 
had  asked  to  share  in  their  Master's  reward,  but  they 
had  not  considered  that  they  must  first  be  partakers  in 
their  Master's  sufferings.  (1  Pet.  iv.  13.)  They  had  for- 


2S4  EXPOSITORY    THOUGHTS. 

gotten  that  those  who  would  stand  with  Christ  in  glory, 
must  drink  of  His  cup,  and  be  baptized  with  His  baptism. 
They  did  not  see  that  those  who  carry  the  cross,  and 
those  alone,  shall  receive  the  crown.  Well  might  our 
Lord  say,  "  Ye  know  not  what  ye  ask.'" 

But  do  we  never  commit  the  same  mistake  that  the 
sons  of  Zebedee  committed  ?  Do  we  never  fall  into  their 
error,  and  make  thoughtless,  inconsiderate  requests  ?  Do 
we  not  often  say  things  in  prayer  without  "  counting  the 
cost,''  and  ask  for  things  to  be  granted  to  us,  without 
reflecting  how  much  our  supplications  involve  ?  These 
are  heart-searching  questions.  It  may  well  be  feared 
that  many  of  us  cannot  give  them  a  satisfactory  answer. 

We  ask  that  our  souls  may  be  saved  and  go  to  heaven, 
when  we  die.  It  is  a  good  request  indeed.  But  are  we 
prepared  to  take  up  the  cross,  and  follow  Christ  ?  Are 
we  willing  to  give  up  the  world  for  His  sake  ?  Are  we 
ready  to  put  off  the  old  man,  and  put  on  the  new — to 
fight,  to  labor,  and  to  run  so  as  to  obtain  ?  Are  we 
ready  to  withstand  a  taunting  world,  and  endure  hard- 
ships for  Christ's  sake  ? — What  shall  we  say  ?  If  we 
are  not  so  ready,  our  Lord  might  say  to  us  also,  "  Ye 
know  not  what  ye  ask." 

We  ask  that  God  would  make  us  holy  and  good.  It 
is  a  good  request  indeed.  But  are  we  prepared  to  be 
sanctified  by  any  process  that  Grod  in  His  wisdom  may 
call  on  us  to  pass  through  ?  Are  we  ready  to  be  purified 
by  affliction,  weaned  from  the  world  by  bereavements, 
drawn  nearer  to  God  by  losses,  sicknesses,  and  sorrow  ? 
Alas  !  these  are  hard  questions.  But  if  we  are  not,  our 
Lord  might  well  say  to  us,  "  Ye  know  not  what  ye  ask." 


MATTHEWj    CHAP.    XX.  255 

Let  us  leave  these  verses  with  a  solemn  rosolation  to 
consider  well  what  we  are  about,  when  we  draw  nigh  to 
God  in  prayer.  Let  us  beware  of  thoughtless,  incon- 
siderate and  rash  petitions.  Well  might  Solomon  say, 
"  Be  not  rash  with  thy  mouth,  and  let  not  thine  heart 
be  hasty  to  utter  anything  before  God."    (Eccles.  v.  2.) 


MATTHEW  XX.  24-28. 


24  And  when  the  ten  heard  it,  they 
were  moved  with  indignation  against 
the  two  brethren. 

25  But  Jesus  called  them  unto  Mm, 
and  said,  Ye  know  that  the  princes  of 
the  Gentiles  exercise  dominion  over 
them,  and  they  that  are  great  exercise 
authority  upon  them. 

26  But  it  shall  not  be  so  among 


you :  but  whosoever  will  be  great  a- 
mong  you,  let  him  be  your  minister : 

27  And  whosoever  will  be  chief 
among  you,  let  him  be  your  ser- 
vant. 

28  Even  as  the  Son  of  man  came 
not  to  be  ministered  unto,  but  to  min- 
ister, and  to  give  his  life  a  ransom 
for  many. 


These  verses  are  few  in  number,  but  they  contain  lessons 
of  great  importance  to  all  professing  Christians.  Let  us 
see  what  they  are. 

In  the  first  place  we  learn,  that  there  may  be  pride, 
jealousy,  and  love  of 'preeminence  even  among  true  disciples 
of  Christ.  Whatsaith  the  Scripture  ?  "When  the  ten 
heard"  what  James  and  John  had  asked,  "  they  were 
moved  with  indignation  against  the  two  brethren." 

Pride  is  one  of  the  oldest  and  most  mischievous  of 
sins.  By  it  the  angels  fell  ; — for  "  they  kept  not  their 
first  estate."  (Jude  6.)  Through  pride  Adam  and  Eve 
were  seduced  into  eating  the  forbidden  fruit.  They  were 
not  content  with  their  lot,  and  thought  "  they  would 
be  as  Gods."  From  pride  the  saints  of  God  receive  their 
greatest  injuries  after  their  conversion.  Well  says  Hooker, 
"  Pride  is  a  vice,  which  cleaveth  so  fast  unto  the  hearts 


256  EXPOSITORY    THOUGHTS. 

of  men,  that  if  we  were  to  strip  ourselves  of  all  faults, 
one  by  one,  we  should  undoubtedly  find  it  the  very  last 
and  hardest  to  put  off/'  It  is  a  quaint  but  true  saying 
of  Bishop  Hall,  that  "  pride  is  the  inmost  coat,  which  we 
put  off  last,  and  which  we  put  on  first/' 

In  the  second  place  we  learn,  that  a  life  of  self -denying 
kindness  toothers  is  the  true  secret  of  greatness  in  theking- 
dom  of  Christ.  AVhat  saith  the  Scripture  ?  "  Whosoever 
will  be  great  among  you,  let  him  be  your  minister : — 
Whosoever  will  be  chief  among  you,  let  him  be  your 
servant."  ^  -^n. 

The  standard  of  the  world,  and  the  standard  of  the 
Lord  Jesus,  are  indeed  widely  different.  They  are  more 
than  difierent.  They  are  flatly  contradictory  one  to  the 
other.  Among  the  children  of  this  world,  he  is  thought 
the  greatest  man  who  has  most  land,  most  money,  most 
servants,  most  rank,  and  most  earthly  power.  Among 
the  children  of  God,  he  is  reckoned  the  greatest  who  does 
most  to  promote  the  spiritual  and  temporal  happiness  of 
his  fellow-creatures.  True  greatness  consists  not  in  re- 
ceiving, but  in  giving, — not  in  selfish  absorption  of  good 
things,  but  in  imparting  good  to  others — not  in  being 
served,  but  in  serving — not  in  sitting  still  and  being  min- 
istered to,  but  in  going  about  and  ministering  to  others. 
The  angels  of  God  see  far  more  beauty  in  the  work  of  the 
Missionary,  than  in  the  work  of  the  Australian  digger 
for  gold.  They  take  far  more  interest  in  the  labors  of 
men  like  Howard  and  Judson,  than  in  the  victories  of 
generals,  the  political  speeches  of  statesmen,  or  the 
council-chambers  of  kings.  Let  us  remember  these 
things.     Let  us  beware  of  seeking  false  greatness.     Let 


MATTHEW,    CHAP.    XX.  25f 

U8  aim  at  that  which  alone  is  true.  We  may  be  sure 
there  is  profound  wisdom  in  that  saying  of  ourLord's,  "It 
is  more  blessed  to  give  than  to  receive."     (Acts  xx.  35.) 

In  the  third  place,  we  learn  that  the  Lord  Jesus 
Christ  is  intended  to  he  the  example  of  all  true  Christians. 
What  saith  the  Scripture  ?  We  ought  to  serve  one  an- 
other, "even  as  the  Son  of  man  came  not  to  be  minis- 
tered unto,  but  to  minister.'" 

The  Lord  God  has  mercifully  provided  His  people 
with  everything  necessarj'  to  their  sanctification.  He  has 
given  those  who  follow  after  holiness  the  clearest  of  pre- 
cepts, the  best  of  motives,  and  the  most  encouraging  of 
promises.  But  this  is  not  all.  He  has  furthermore  sup- 
plied them  with  the  most  perfect  pattern  and  example, 
even  the  life  of  His  own  Son.  By  that  life  he  bids  us 
frame  our  own.  In  the  steps  of  that  life  He  bids  us 
walk.  (1  Peter  ii.  21.)  It  is  the  model  after  which  we 
must  strive  to  mold  our  tempers,  our  words,  and  our 
works,  in  this  evil  world. — "  Would  ray  Master  have 
spoken  in  this  manner  ?  Would  my  Master  have  be- 
haved in  this  way  ?" — These  are  the  questions  by  which 
.-we  ought  daily  to  try  ourselves. 

How  humbling  this  truth  is !  What  searchings  of 
heart  it  ought  to  raise  within  us  !  What  a  loud  call  it  is 
to  "  lay  aside  every  weight,  and  the  sin  which  most  easily 
besets  us  !"  What  manner  of  persons  ought  they  to  be 
who  profess  to  copy  Christ !  What  poor  unprofitable 
religion  is  that  which  makes  a  man  content  with  talking 
and  empty  profession,  while  his  life  is  unholy  and  un- 
clean !  Alas  !  those  who  know  nothing  of  Christ,  as  an 
example,  will  find  at  last  that  He  knows  nothing  of  them 


258  EXPOSITORY   THOUGHTS. 

as  His  saved  people.  "  He  that  saith  he  abideth  in  Him 
ought  himself  also  so  to  walk  even  as  he  walked.''  (1 
John  ii.  6.) 

Finally,  let  us  learn  from  these  verses,  ^/^a^C^Ari^-^'^  death 
was  an  atonement  for  sin.  What  saith  the  Scrip  ture  ?  '• '  The 
Son  of  man  came  to  give  his  life  a  ransom  for  many.'*    ,-. 

This  is  the  mightiest  truth  in  the  Bible.  Let  us 
take  care  that  we  grasp  it  firmly,  and  never  let  it  go. 
Our  Lord  Jesus  Christ  did  not  die  merely  as  a  martyr, 
or  as  a  splendid  example  of  self-sacrifice  and  self-denial. 
Those  who  can  see  no  more  than  that  in  His  death,  fall 
infinitely  short  of  the  truth.  They  lose  sight  of  the  very 
foundation-stone  of  Christianity,  and  miss  the  whole 
comfort  of  the  Gospel.  Christ  died  as  a  sacrifice  for 
man's  sin.  He  died  to  make  reconciliation  for  man's 
iniquity.  He  died  to  purge  our  sins  by  the  ofiering  of 
Himself.  He  died  to  redeem  us  from  the  curse  which 
we  all  deserved,  and  to  make  satisfaction  to  the  justice 
of  God,  which  must  otherwise  have  condemned  us.  Never 
let  us  forget  this  ! 

We  are  all  by  nature  debtors.  We  owe  to  our  holy 
Maker  ten  thousand  talents,  and  are  not  able  to  pay. 
We  cannot  atone  for  our  own  transgressions,  for  we  are 
weak  and  frail,  and  only  adding  to  our  debts  every  day. 
But,  blessed  be  God  !  what  we  could  not  do,  Christ  came 
into  the  world  to  do  for  us.  What  we  could  not  pay. 
He  undertook  to  pay  fur  us.  To  pay  it  He  died  for  us 
upon  the  cross.  "  He  ofiered  himself  to  God."  (Heb. 
ix.  14.)  "  He  sufiered  for  sin,  the  just  for  the  uujust, 
that  He  might  bring  us  to  God."  (1  Peter  iii.  18.)  Once 
more,  never  let  us  forget  this  I 


CHAP.  XX.  259 

Let  us  not  leave  these  verses  without  asking  ourselves, 
where  is  our  humility.?  what  is  our  idea  of  true  greatness? 
what  is  our  example  .?  what  is  our  hope.? — Life,  eternal 
life,  depends  on  the  answer  we  give  to  these  questions. 
Happy  is  that  man  who  is  truly  humble,  strives  to  do 
good  in  his  day,  walks  in  the  steps  of  Jesus,  and  rests  all 
his  hopes  on  the  ransom  paid  for  him  by  Christ's  blood. 
Such  a  man  is  a  true  Christian  ! 


MATTHEW  XX.  29—84. 


29  And  as  they  departed  from  Je- 
richo, a  great  multitude  followed 
him. 

30  And,  behold,  two  blind  men 
Bitting  by  the  way  side,  when  they 
heard  that  Jesus  passed  by,  cried  out, 
saying,  Have  mercy  on  us,  0  Lord, 
thou  Sou  of  David. 

31  And  the  multitude  rebuked 
them,  because  they  should  hold  their 
peace :  but  they  cried  the  more,  say- 


ing, Have  mercy  on  us,  0  Lord,  thou 
Sou  of  David. 

32  And  Jesus  stood  still,  and  called 
them,  and  said.  What  will  ye  that  I 
shall  do  unto  you  ? 

33  They  say  unto  him,  Lord,  that 
our  eyes  may  be  opened. 

34  So  Jesus  had  compassion  on 
them,  and  touched  their  eyes  :  and 
immediately  their  eyes  received  sight, 
and  they  followed  him. 


In  these  verses  we  have  a  touching  picture  of  an  event 
in  our  Lord's  history.  He  heals  two  blind  men  sitting 
by  the  way  side  near  Jericho.  The  circumstances  of  the 
event  contain  several  deeply  interesting  lessons,  which  all 
professing  Christians  would  do  well  to  remember. 

For  one  thing,  let  us  mark  what  strong  faith  may 
sometimeshefound,ivhereit  might  least haveheen  expected. 
Blind  as  these  two  men  were,  they  believed  that  Jesus 
was  able  to  help  them.  They  never  saw  any  of  our 
Lord's  miracles.  They  knew  Him  only  by  hear-say,  and 
not  face  to  face.  And  yet,  as  soon  as  they  heard  that 
He  was  passing  by,  they  "  cried  out,  saying,  Have  mercy 
on  us,  0  Lord,  thou  Son  of  David." 


260  EXPOSITORY    THOUGHTS. 

Sucli  faith  may  well  put  us  to  shame.  With  all  our 
books  of  evidencCj  and  lives  of  saints,  and  libraries  of 
divinity,  how  few  know  anything  of  simple,  childlike 
confidence  in  Christ's  mercy  and  Christ's  power.  And 
even  among  those  who  are  believers,  the  degree  of  faith 
is  often  strangely  disproportionate  to  the  privileges  en- 
joyed. Many  an  unlearned  man,  who  can  only  read 
his  New  Testament  with  difficulty,  posesses  the  spirit  of 
unhesitating  trust  in  Christ's  advocacy,  while  deeply- 
read  divines  are  harassed  by  questionings  and  doubts. 
They  who,  humanly  speaking,  ought  to  be  first,  are  often 
last,  and  the  last  first.. 

For  another  thing,  let  us  mark  lohat  wisdom  there  is 
in  using  every  opportunity  for  getting  good  for  our  souls. 
These  blind  men  sat  ^^  by  the  wayside."  Had  they  not 
done  so,  they  might  never  have  been  healed.  Jesus 
never  returned  to  Jericho,  and  they  might  never  have 
met  with  Him  again. 

Let  us  see,  in  this  simple  fact,  the  importance  of  dili- 
gence in  the  use  of  means  of  grace.  Let  us  never 
neglect  the  house  of  God, — never  forsake  the  assembling 
of  ourselves  with  God's  people, — never  omit  the  reading 
of  our  Bibles — never  let  drop  the  practice  of  private 
prayer.  These  things,  no  doubt,  will  not  save  us  without 
the  grace  of  the  Holy  Ghost.  Thousands  make  use  of 
them,  and  remain  dead  in  trespasses  and  sins.  But  it  is 
just  in  the  use  of  these  things  that  souls  are  converted 
and  saved.  They  are  the  ways  in  which  Jesus  walks. 
It  is  they  who  "sit  by  the  way-side"  who  are  likely  to  be 
healed.  Do  we  know  the  diseases  of  our  souls  ?  Do  we 
feel  any  desire  to  see  the  great  Physician  ?     If  we  do, 


.  MATTHEW,    CHAP.    XX.  261 

we  must  not  wait  in  idleness,  saying,  '^  If  I  am  to  be 
saved,  I  shall  be  saved."  We  must  arise  and  go  to  the 
road  where  Jesus  walks.  Who  can  tell  but  He  will 
soon  pass  by  for  the  last  time  ?  Let  us  sit  daily  by  the 
way-side. 

For  another  thing,  let  us  mark  the  value  of  pains  and 
perseverance  in  seeking  Christ.  These  blind  men  were 
"  rebuked''  by  the  multitude,  that  accompanied  our  Lord. 
Men  told  them  to  "  hold  their  peace/'  But  they  were 
not  to  be  silenced  in  this  way.  They  felt  their  need  of 
help.  They  cared  nothing  for  the  check  which  they 
received.  "  They  cried  the  more,  saying,  Have  mercy 
on  us,  0  Lord,  thou  Son  of  David." 

We  have  in  this  part  of  their  conduct,  a  most  import- 
ant example.  We  are  not  to  be  deterred  by  opposition, 
or  discouraged  by  difficulties,  when  we  begin  to  seek  the 
salvation  of  our  souls.  We  must  "  pray  always  and  not 
faint."  (Luke  xviii.  1.)  We  must  remember  the  parable 
of  the  importunate  widow,  and  of  the  friend  who  came  to 
borrow  bread  at  midnight.  Like  them  we  must  press  our 
petitions  at  the  throne  of  grace,  and  say,  ^^  I  will  not 
let  thee  go,  except  thou  bless  me."  (Gen.  xxxii.  26.) 
Friends,  relatives,  and  neighbors  may  say  unkind  things, 
and  reprove  our  earnestness.  We  may  meet  with  cold- 
ness and  want  of  sympathy,  where  we  might  have  looked 
for  help.  But  let  none  of  these  things  move  us.  If  we 
feel  our  diseases,  and  want  to  find  Jesus,  the  great 
Physician — if  we  know  our  sins,  and  desire  to  have  them 
pardoned — let  us  press  on.  "  The  violent  take  the  king- 
.  dom  by  force."  (Matt.  xi.  12.) 
;    Finallvjlct  us  mark  how  gracious  the  Lord  Jesus  is  tc 


262 


EXPOSITORY    THOUGHTS. 


those  who  seek  Him.  "  He  stood  still  and  called"  the 
blind  men.  He  kindly  asked  them  what  it  was  that 
they  desired.  He  heard  their  petition^  and  did  what  they 
requested.  He  "  had  compassion  on  them,  and  touched 
their  eyes — and  immediately  their  eyes  received  sight." 

We  see  here  an  illustration  of  that  old  truth,  which  we 
can  never  know  too  well,  the  mercifulness  of  Christ's 
heart  towards  the  sons  of  men.  The  Lord  Jesus  is  not 
only  a  mighty  Saviour,  but  merciful,  kind,  and  gracious 
to  a  degree  that  our  minds  cannot  conceive.  Well  might 
the  apostle  Paul  say,  that  "  the  love  of  Christ  passeth 
knowledge."  (Ephes.  iii.  19.)  Like  him,  let  us  pray  that 
we  may  "  know''  more  of  that  love.  We  need  it  when 
we  first  begin  our  Christian  course,  poor  trembling  peni- 
tents, and  babes  in  grace.  We  need  it  afterwards,  as  we 
travel  along  the  narrow  way,  often  erring,  often  stum- 
bling, and  often  cast  down.  We  shall  need  it  in  the 
evening  of  our  days,  when  we  go  down  the  valley  of  the 
shadow  of  death.  Let  us  then  grasp  the  love  of  Christ 
firmly,  and  keep  it  daily  before  our  minds.  We  shall 
never  know,  till  we  wake  up  in  the  next  world,  how 
much  we  are  indebted  to  it. 


MATTHEW  XXI.  l-Il. 


1  And  -when  they  drew  nigh  unto 
Jerusalem,  and  were  come  to  Beth- 
phage,  unto  the  mount  of  Olives,  then 
sent  Jesus  two  disciples, 

2  Saying  unto  them,  Go  into  the 
village  over  against  you,  and  straight- 
way ye  shall  find  an  ass  tied,  and  a 
colt  with  her :  loose  tJiem,  and  bring 
them  unto  me. 

3  And  if  any  man  say  ought  iTnto 
you,  ye  shall  say,  The  Lord  hath  need 
of  them;  and  strainrhtway  he  will 
send  them. 


4.  All  this  was  done,  that  '.t  might 
be  fulfilled  which  was  spoken  by  the 
prophet,  saying, 

5  Tell  ye  the  daughter  of  Sion, 
Behold,  thy  king  cometh  unto  thee, 
meek,  and  sitting  upon  an  ass,  and  a 
colt  the  foal  of  an  ass. 

6  And  tlie  disciples  went,  and  did 
as  Jesus  commanded  them. 

7  And  brought  the  ass,  and  the  colt, 
and  put  on  them  their  clothes,  and 
they  set  Jiim  thereon. 

8  And  a  very  great  multitude  spread 


XXI. 


263 


their  garments  in  the  way ;  others  cut 
down  branches  from  the  trees,  and 
strawed  them  in  tlie  way. 

9  And  the  multitudes  that  went 
before,  and  that  followed,  cried,  say- 
ins,  Hosauua  to  the  Son  of  David : 
Blessed  is  he  that  cometh  in  the  name 


of  the  Lord  ;  Hosanua  in  the  highest. 

10  And  when  he  was  come  into  Je- 
rusalem, all  the  city  wa«  moved,  say- 
insf.  Who  is  this  ? 

11  And  the  multitude  said,  This  is 
Jesus,  the  prophet  of  Nazareth  of 
Galilee. 


These  verses  contain  a  very  remarkable  passage  in  our 
Lord  Jesus  Christ's  life.  They  describe  His  public 
entry  into  Jerusalem,  when  He  came  there  for  the  last 
time,  before  He  was  crucified. 

There  is  something  peculiarly  striking  in  this  incident 
in  our  Lord's  history.  The  narrative  reads  like  the 
account  of  some  royal  conqueror's  return  to  his  own  city. 
"  A  very  great  multitude"  accompanies  him  in  a  kind 
of  triumphal  procession.  Loud  cries  and  expressions  of 
praise  are  heard  around  him.  "  All  the  city  was  moved." 
The  whole  transaction  is  singularly  at  variance  with  the 
past  tenor  of  our  Lord's  life.  It  is  curiously  unlike  the 
ways  of  Him  who  did  not  "  cry,  nor  strive,  nor  let  His 
voice  be  heard  in  the  streets" — who  withdrew  Himself 
from  the  multitude  on  other  occasions — and  said  to  those 
He  healed,  "  see  thou  say  nothing  to  any  Man."  (Mark 
i.  44.)  And  yet  the  whole  transaction  admits  of  ex- 
planation. The  reasons  of  this  public  entry  are  not 
hard  to  find  out. — Let  us  see  what  they  were. 

The  plain  truth  is,  that  our  Lord  knew  well  that 
the  time  of  His  earthly  ministry  was  drawing  to  a 
close.  He  knew  that  the  hour  was  approaching  when 
He  must  finish  the  mighty  work  He  came  to  do,  by 
dying  for  our  sins  upon  the  cross.  He  knew  that 
His  last  journey  had  been  accomplished,  and  that  there 
remained  nothing  now  in  His  earthly  ministry,  but  to 


264  EXPOSITORY   THOUGHTS. 

be  offered  as  a  sacrifice  on  Calvary.  Knowing  all 
this,  He  no  longer,  as  in  time  past,  sought  secrecy. 
Knowing  all  this.  He  thought  it  good  to  enter  the  place 
where  He  was  to  be  delivered  to  death,  with  peculiar 
solemnity  and  publicity.  It  was  not  fitting  that  the 
Lamb  of  God  should  come  to  be  slain  on  Calvary 
privately  and  silently.  Before  the  great  sacrifice  for  the 
sins  of  the  world  was  ofiered  up,  it  was  right  that  every 
eye  should  be  fixed  on  the  victim.  It  was  suitable  that 
the  crowning  act  of  our  Lord^s  life  should  be  done  with 
as  much  notoriety  as  possible.  Therefore  it  was  that  He 
made  this  public  entry.  Therefore  it  was  that  He 
attracted  to  himself  the  eyes  of  the  wondering  multitude. 
Therefore  it  was  that  all  Jerusalem  was  moved.  The 
atoning  blood  of  the  Lamb  of  God  was  about  to  be 
shed.  The  deed  was  not  to  be  "  done  in  a  corner.'' 
(Acts  xxvi.  26.) 

It  is  good  to  remember  these  things.  The  real  mean- 
ing of  our  Lord's  conduct  at  this  period  of  His  history 
is  not  sufficiently  considered  by  many  readers  of  this  pas- 
sage. It  remains  for  us  to  consider  the  practical  lessons 
which  these  verses  appear  to  point  out. 
^  In  the  first  place,  let  us  notice  in  these  verses  a7i 
example  of  our  Lord  Jesus  Christ's  perfect  knowledge. 
He  sends  His  two  disciples  into  a  village.  He  tells  them 
that  they  will  there  find  the  ass  on  which  he  was  to  ride. 
He  provides  them  with  an  answer  to  the  inquiry  of  those 
to  whom  the  ass  belonged.  He  tells  them  that  on  giving 
that  answer  the  ass  will  be  sent.  And  all  happens 
exactly  as  He  foretells. 

There  is  nothing  hid  from  the  Lord's  eyes.    There  are 


265 

no  secrets  with  Him.  Alone  or  in  company,  by  nigbt  or 
by  day,  in  private  or  in  public,  He  is  acquainted  with  all 
our  ways.  He  that  saw  Nathanael  under  the  fig-tree  is 
unchanged.  Go  where  we  will,  and  retire  from  the 
world  as  we  may,  we  are  never  out  of  sight  of  Christ. 

This  is  a  thought  that  ought  to  exercise  a  restraining 
and  sanctifying  effect  on  our  souls.  We  all  know  the 
influence  which  the  presence  of  the  rulers  of  this  world 
has  upon  their  subjects.  Nature  itself  teaches  us  to  put 
a  check  on  our  tongues,  and  demeanor,  and  behavior, 
when  we  are  under  the  eye  of  a  king,  The  sense  of  our 
Lord  Jesus  Christ's  perfect  knowledge  of  all  our  ways, 
ought  to  have  the  same  effect  upon  our  hearts.  Let  us 
do  nothing  we  would  not  like  Christ  to  see,  and  say 
nothing  we  would  not  like  Christ  to  hear.  Let  us  seek 
to  live  and  move  and  have  our  being  under  a  continual 
recollection  of  Christ's  presence.  Let  us  behave  as  we 
would  have  done  had  we  walked  beside  Him,  in  the 
company  of  James  and  John,  by  the  sea  of  Galilee.  This 
is  the  way  to  be  trained  for  heaven.  In  heaven,  "  we 
shall  ever  be  with  the  Lord"     (1  Thess.  iv.  17.) 

In  the  second  place,  let  us  notice  in  these  verses  an  ex- 
ample of  the  manner  in  lohich  prophecies  concerning  our 
Lord's  first  coming  were  fulfilled.  We  are  told  that  His 
public  entry  fulfilled  the  words  of  Zechariah,  "  Thy  King 
Cometh  unto  thee,  meek,  and  sitting  upon  an  ass." 

It  appears  that  this  prediction  was  literally  and  ex- 
actly fulfilled.  The  words  which  the  prophet  spake  by 
the  Holy  Ghost  received  no  figurative  accomplishment. 
As  he  said,  so  it  came  to  pass.  As  he  foretold,  so  it  was 
xdoiie-     Five  hundred  and  fifty  years  had  passed  away 

12 


266  EXPOSITORY    THOUGHTS. 

since  the  prediction  was  made, — and  then,  when  the  ap- 
pointed time  arrived,  the  long-promised  Messiah  did 
literally  ride  into  Zion  on  an  ass.  No  doiiht  the  vast 
majority  of  the  inhabitants  of  Jerusalem  saw  nothing  in 
the  circumstance.  The  veil  was  upon  their  hearts.  But 
we  are  not  left  in  doubt  as  to  the  fulfilment  of  the  pro- 
phecy. We  are  told  plainly,  "  all  this  was  done  that  it 
might  be  fulfilled.'' 

From  the  fulfilment  of  God's  word  in  time  past,  we 
are  surely  intended  to  gather  something  as  to  the  manner 
of  its  fulfilment  in  time  to  come.  We  have  a  right  to 
expect  that  prophecies  respecting  the  second  advent  of 
Christ,  will  be  as  literally  fulfilled  as  those  respecting  His 
first  advent.  He  came  to  this  earth  literally  in  person  the 
first  time.  He  will  come  to  this  earth  literally  in  person 
the  second  time.  He  came  in  humiliation  once  literally 
to  suffer.  He  will  come  again  in  glory  literally  to  reign. 
Every  prediction  respecting  things  accompanying  His 
first  advent  was  literally  accomplished.  It  will  be  just 
the  same  when  He  returns.  All  that  is  foretold  about 
the  restoration  of  the  Jews, — the  judgments  on  the  un- 
godly,— the  unbelief  of  the  world, — the  gathering  of  the 
elect, — shall  be  made  good  to  the  letter.  Let  us  not 
forget  this.  In  the  study  of  unfulfilled  prophecy,  a  fixed 
principle  of  interpretation  is  of  the  first  importance. 

Finally,  let  us  notice  in  these  verses  a  striking  example 
of  the  worthlessness  of  man's  favor.  Of  all  the  multitudes 
who  crowded  round  our  Lord  as  He  entered  Jerusalem, 
none  stood  by  Him  when  He  was  delivered  into  the 
hands  of  wicked  men.  Many  cried,  Hosanna,  who  four 
days  after  cried,  '^  away  with  Him,  crucify  Him." 


MATTHEW,    CHAP.    XXI. 


267 


But  this  is  a  faithful  picture  of  human  nature.  This 
is  a  proof  of  the  utter  folly  of  thinking  more  of  the  praise 
of  man  than  the  praise  of  God.  Nothing  in  truth  is  so 
fickle  and  uncertain  as  popularity.  It  is  here  to-day  and 
gone  to-morrow.  It  is  a  sandy  foundation,  and  sure  to 
fail  those  who  build  upon  it.  Let  us  not  care  for  it.  Let 
us  seek  the  favor  of  Him  who  is  "  the  same  yesterday, 
and  to-day,  and  for  ever."  (Heb.  xiii.  8.)  Christ  never 
changes.  Those  whom  He  loves.  He  loves  to  the  end. 
His  favor  endureth  for  ever. 


MATTHEW  XXI.  12—22. 


12  And  Jesus  went  into  the  temple 
of  God,  and  cast  out  all  them  tliat 
Bold  and  bought  in  the  temple,  and 
overthrew  the  tables  of  the  money- 
changers, and  the  seats  of  them  that 
sold  doves. 

13  And  said  unto  them,  It  is  xn'it- 
ten,  My  house  shall  be  called  the  house 
of  prayer ;  but  ye  have  made  it  a  den 
of  thieves. 

14  And  the  blind  and  the  lame  came 
to  him  in  the  temple ;  and  he  healed 
them. 

15  And  when  the  Chief  Priests  and 
Scribes  saw  the  wonderful  things  that 
he  did,  and  the  children  crying  in  the 
temple,  and  saying,  Ilosanna  to  the 
Son  of  David;  they  were  sore  dis- 
pleased, 

16  And  said  unto  him,  Hearestthou 
what  these  say  ?  And  Jesus  saith  unto 
them,  Yea ;  nave  ve  never  read,  Out 
of  the  mouths  of  babes  and  sucklings 
thou  hast  perfected  praise  ? 

17  And  ne  left  them,  and  went  out 


of  the  city  into  Bethany ;    and  he 
lodged  there. 

18  Now  in  the  morning  as  he  re- 
turued  into  the  city,  he  hungered. 

19  And  when  he  saw  a  fig  tree  in 
the  way,  he  came  to  it,  and  found 
nothing  thereon,  but  leaves  only,  and 
said  unto  it.  Let  no  fruit  grow  on  thee 
henceforward  forever.  And  presently 
the  fig  tree  withered  awiiy. 

20  And  when  the  disciples  saw  it, 
they  marvelled,  saying,  llow  soon  is 
the  fig  tree  withered  away  ! 

21  Jesus  answered  and  said  unto 
them,  Verily  I  say  unto  you,  If  ye 
have  faith,  and  doubt  not,  ye  shall 
not  only  do  this  which  is  done  to  the 
fig  tree,  but  also  if  ye  shall  say  unto 
tliis  mountain,  Ee  thou  removed,  and 
be  thou  cast  into  the  sea ;  it  shall  be 
done. 

22  And  all  things,  whatsoever  ye 
shall  ask  in  prayer,  believing,  ye  shall 


We  have  in  these  verses  an  account  of  two  remarkable 
events  in  our  Lord's  history.  In  both,  there  v^as  some- 
thing eminently  figurative  and  typical.  Each  was  an 
emblem  of  spiritual  things.  Beneath  the  surface  of  each, 
lie  lessons  of  solemn  instruction. 


268  EXPOSITORY    THOUGHTS. 

The  first  event  that  demands  our  attention,  is  our 
Lord's  visit  to  the  temple.  He  found  His  Father's  house 
in  a  state  which  too  truly  shadowed  forth  the  general  con- 
dition of  the  whole  Jewish  church — everything  out  of 
order,  and  out  of  course.  He  found  the  courts  of  that 
holy  huilding  disgracefully  profaned  by  worldly  trans- 
actions. Trading,  and  buying,  and  selling,  were  actually 
going  on  within  its  walls.  There  stood  dealers  ready  to 
supply  the  Jew  who  came  from  distant  countries,  with 
any  sacrifice  he  wanted.  There  sat  the  money-changer, 
ready  to  change  his  foreign  money  for  the  current  coin 
of  the  land.  Bullocks,  and  sheep,  and  goats,  and  pigeons, 
were  there  exposed  for  sale,  as  if  the  place  had  been  a 
market.  The  jingling  of  money  might  there  be  heard, 
as  if  these  holy  courts  had  been  a  bank  or  an  exchange. 
Such  were  the  scenes  that  met  our  Lord's  eyes.  He  saw 
it  all  with  holy  indignation.  "  He  cast  out  all  them  that 
sold  and  bought."  He  "  overthrew  the  tables  of  the 
money-changers."  Kesistance  there  was  none,  for  men 
knew  that  He  was  right.  Objection  there  was  none,  for 
all  felt  that  he  was  only  reforming  a  notorious  abuse, 
which  had  been  basely  permitted  for  the  sake  of  gain. 
Well  might  He  sound  in  the  ears  of  the  astonished 
traders,  as  they  fled  from  the  temple  :  "  It  is  written.  My 
house  shall  be  called  the  house  of  prayer  ;  but  ye  have 
made  it  a  den  of  thieves." 

Let  us  see  in  our  Lord's  conduct  on  this  occasion,  a 
striking  type  of  what  He  will  do  when  He  comes  again 
the  second  time.  He  will  purify  His  visible  church  as 
He  purified  the  temple.  He  will  cleanse  it  from  every- 
thing that  defiles  and  works  iniquity,  and  cast  every 


269 

worldly  professor  out  of  its  pale.  He  will  allow  no 
worshipper  of  money,  or  lover  of  gain,  to  have  a  place  in 
that  glorious  temple,  which  He  will  finally  exhibit  before 
the  world.  May  we  all  strive  to  live  in  the  daily  ex- 
pectation of  that  coming !  May  we  judge  ourselves,  that 
we  be  not  condemned  and  cast  out  in  that  searching  and 
sifting  day  !  We  should  often  study  those  words  of 
Malachi :  "  Who  may  abide  the  day  of  His  coming  ? 
and  who  shall  stand  when  He  appeareth  ?  for  He  is  like  a 
refiner's  fire,  and  like  fuller's  soap/'     (Mai.  iii.  2.) 

The  second  event  that  demands  our  attention  in  these 
verses,  is  our  Lord's  curse  upon  the  fruitless  fig-tree. 
We  are  told,  that  being  hungry  He  came  to  a  fig-tree  in 
the  way,  and  "  found  nothing  thereon,  but  leaves  only, 
and  said  unto  it,  let  no  fruit  grow  on  thee  henceforward 
for  ever.  And  presently  the  fig-tree  withered  away." 
This  is  an  incident  almost  without  parallel  in  all  our 
Lord's  ministry.  It  is  almost  the  only  occasion  on  which 
we  find  Him  making  one  of  His  creatures  suffer,  in  order 
to  teach  a  spiritual  truth.  There  was  a  heart- searching 
lesson  in  that  withered  fig-tree.  It  preaches  a  sermon 
we  shall  all  do  well  to  hear. 

That  fig-tree,  full  of  leaves,  but  barren  of  fruit,  was  a 
striking  emblem  of  the  Jewish  church,  when  our  Lord  was 
upon  earth.  The  Jewish  church  had  everything  to  make 
an  outward  show.  It  had  the  temple,  the  priesthood, 
the  daily  service,  the  yearly  feasts,  the  Old  Testament 
Scriptures,  the  courses  of  the  Levites,  the  morning  and 
evening  sacrifice.  But  beneath  these  goodly  leaves,  the 
Jewish  church  was  utterly  destitute  of  friiit.  It  had  no 
grace,  no  faith,  no  love,  no  humility,  no  spirituality,  no 


270  EXPOSITORY    THOUGHTS. 

real  holiness,  no  willingness  to  receive  its  Messiah.  (John 
i.  11.)  And  hence,  like  the  fig-tree,  the  Jewish  church 
was  soon  to  wither  away.  It  was  to  be  stripped  of  all  its 
outward  ornaments,  and  its  members  scattered  over  the 
face  of  the  earth.  Jerusalem  was  to  be  destroyed.  The 
temple  was  to  be  burned.  The  daily  sacrifice  was  to  be 
taken  away.  The  tree  was  to  wither  away  to  the  very 
ground.  And  so  it  came  to  pass.  Never  was  there  a 
type  so  literally  fulfilled.  In  every  wandering  Jew  we 
see  a  branch  of  the  fig-tree  that  was  crushed. 

But  we  may  not  stop  here.  We  may  find  even  more 
instruction  in  the  event  we  are  now  considering.  These 
things  were  written  for  our  sakes,  as  well  as  for  the  Jews. 

Is  not  every  fruitless  branch  of  Christ's  visible  church 
in  an  awful  danger  of  becoming  a  withered  fig-tree  ?  Be- 
yond doubt  it  is.  High  ecclesiastical  profession,  without 
holiness  among  a  people, — overweening  confidence  in 
councils,  bishops,  liturgies,  and  ceremonies,  while  repen- 
tance and  faith  have  been  neglected, — have  ruined 
many  a  visible  church  in  time  past,  and  may  yet  ruin 
many  more.  Where  are  the  once  famous  churches  of 
Ephesus,  and  Sardis,  and  Carthage,  and  Hippo  ?  They 
are  all  gone.  They  had  leaves,  but  no  fruit.  Our 
Lord's  curse  came  upon  them.  They  became  withered 
fig-trees.  The  decree  went  forth,  "  Hew  them  down." 
(Dan.  iv.  23.)  Let  us  remember  this.  Let  us  beware 
of  Church-pride.  Let  us  not  be  high-minded,  but  fear 
(Rom.  ii.  20.) 

Finally,  is  not  every  fruitless  professor  of  Christianity 
in  awful  danger  of  becoming  a  withered  fig-tree  ?  There 
can  be  no  doubt  of  it.     So  long  as  a  man  is  content  with 


MATTHEW,  CHAP.    XXI. 


271 


the  leaves  of  religion — with  a  name  to  live  while  he  is 
dead,  and  a  form  of  godliness  without  the  power— so  long 
his  soul  is  in  great  peril.  So  long  as  he  is  satisfied  with 
going  to  church  or  chapel,  and  receiving  the  Lord's  supper, 
and  being  called  a  Christian,  while  his  heart  is  not 
changed,  and  his  sins  not  forsaken — so  long  he  is  daily 
provoking  God  to  cut  him  off  without  remedy.  Fruit, 
fruit — the  fruit  of  the  Spirit,  is  the  only  sure  proof 
that  we  are  savingly  united  to  Christ,  and  in  the  way 
to  heaven.  May  this  sink  down  into  our  hearts,  and 
never  be  forgotten  ! 


MATTHEW  XXI.  23—32. 


23  And  when  he  was  come  into  the 
temple,  the  Chief  Priests  and  the 
elders  of  the  people  came  unto  him 
as  he  was  teaching,  and  said.  By  what 
authority  doest  thou  these  things? 
and  who  gave  thee  this  authority  i 

24  And  Jesus  answered  and  said 
unto  them,  I  also  will  ask  you  one 
thing,  which  if  ye  tell  me,  I  in  like 
wise  will  tell  you  by  what  authority 
I  do  these  things. 

25  The  baptism  of  John,  whence 
was  it  ?  from  heaven,  or  of  men  ?  And 
they  reasoned  with  themselves,  say- 
ing^ If  we  shall  say.  From  heaven ; 
he  will  say  unto  us.  Why  did  ye  not 
then  believe  him  ? 

26  But  if  we  shall  say.  Of  men ; 
we  fear  the  people  ;  for  all  hold  John 
as  a  prophet. 

27  And  they  answered  Jesus, 
and  said,  We  cannot  tell.  And  he 
said  unto  them,  Neither  tell  I  you  by 


what  authority  I    do  these   things. 

28  But  what  think  ye  ?  A  certain 
man  had  two  sons  ;  and  he  came  to 
the  first,  and  said.  Son,  go  work  to 
day  in  my  vineyard. 

29  He  answered,  and  said,  I  will 
not :  but  afterward  he  repented,  and 
went- 

30  And  he  came  to  the  second,  and 
said  likewise.  And  he  answered  and 
said,  I  go,  sir :  and  went  not. 

31  Whether  of  them  twain  did  the 
will  of  his  father?  They  say  unto 
him,  The  first.  Jesus  saith  unto  them, 
Verily  I  say  unto  you,  That  the  Pub- 
licans and  the  harlots  go  into  the 
kingdom  of  God  before  you. 

32  For  John  came  unto  you  in  the 
way  of  righteousness,  and  ye  believed 
him  not :  but  the  Publicans  and  the 
harlots  believed  him ;  and  ye,  when 
ye  had  seen  it,  repented  not  afterward, 
that  ye  might  believe  him. 


These  verses  contain  a  conversation  between  our  Lord 

Jesus  Christ,  and  the  chief  priests  and  elders  of  the 

-  people.     Those  bitter  enemies  of  all  righteousness  saw 


272  EXPOSITORY   THOUGHTS. 

the  sensation  which  the  public  entry  into  Jerusalem,  and 
the  cleansing  of  the  temple,  had  produced.  At  once  they 
came  about  our  Lord  like  bees,  and  endeavored  to  find 
occasion  for  an  accusation  against  Him. 

Let  us  observe,  in  the  first  place,  hoivready  the  enemies 
of  truth  are  to  question  the  aidhority  of  all  who  do  more 
good  than  themselves.  The  chief  priests  have  not  a  word 
to  say  about  our  Lord's  teaching.  They  make  no  charge 
against  the  lives  or  conduct  of  Himself  or  His  followers. 
The  point  on  which  they  fasten  is  his  commission  :  "  By 
what  authority  doest  thou  these  things  ?  and  who  gave 
thee  this  authority .?" 

The  same  charge  has  often  been  miade  against  the 
servants  of  God,  when  they  have  striven  to  check  the 
progress  of  ecclesiastical  corruption.  It  is  the  old  engine 
by  which  the  children  of  this  world  have  often  labored 
to  stop  the  progress  of  revivals  and  reformations.  It  is 
the  weapon  which  was  often  brandished  in  the  face  of  the 
Keformers,  the  Puritans,  and  the  Methodists  of  the  last 
century.  It  is  the  poisoned  arrow  which  is  often  shot  at 
city-missionaries  and  lay-agents  in  the  present  day.  Too 
many  care  nothing  for  the  manifest  blessing  of  God  on 
man's  work,  so  long  as  he  is  not  sent  forth  by  their  own 
sect  or  party.  It  matters  nothing  to  them,  that  some 
humble  laborer  in  God's  harvest  can  point  to  numerous 
conversions  of  souls  through  his  instrumentality.  They 
still  cry,  "  By  what  authority  doest  thou  these  things  ?" 

His  success  is  nothing  :  they  demand  his  commission. 
His  cures  are  nothing  :  they  want  his  diploma.  Let  us 
neither  be  surprised  nor  moved,  when  we  hear  such 
things.     It  is  the  old  charge  which  was  brought  against 


MATTHEW,    CHAP.    XXI.  273 

Christ  Himself.  "  There  is  no  new  thing  under  the 
sun."  (Eccles.  i.  9.) 

Let  us  observGj  in  the  second  place,  the  consummate 
wisdom  with  lohich  our  Lord  replied  to  the  question  put  to 
Him.  His  enemies  had  asked  Him  for  His  authority  for 
doing  what  He  did.  They  doubtless  intended  to  make 
His  answer  a  handle  for  accusing  Hira.  He  knew  the 
drift  of  their  inquiry,  and  said,  "I  also  will  ask  you  one 
thing,  which  if  ye  tell  me,  I  in  likewise  will  tell  you  by 
what  authority  I  do  these  things.  The  baptism  of  John, 
whence  was  it  ?  from  heaven  or  of  men  ?" 

We  must  distinctly  understand,  that  in  this  answer  of 
our  Lord's  there  was  no  evasion.  To  suppose  this  is  a 
great  mistake.  The  counter  question  which  He  asked, 
was  in  reality  an  answer  to  His  enemies'  inquiry.  He 
knew  they  dared  not  deny  that  John  the  Baptist  was  a 
man  sent  from  God.  He  knew  that,  this  being  granted, 
he  needed  only  to  remind  them  of  John's  testimony  to 
Himself — Had  not  John  declared  him  to  be  "  the  Lamb 
of  God  that  taketh  away  the  sin  of  the  world  ?"  Had 
not  John  pronounced  Him  to  be  the  Mighty  One,  who 
was  to  "  baptize  with  the  Holy  Ghost  ?" — In  short,  our 
Lord's  question  was  a  home-thrust  to  the  conscience  of 
His  enemies.  If  they  once  conceded  the  divine  authority 
of  John  the  Baptist's  mission,  they  must  also  concede  the 
divinity  of  His  own.  If  they  acknowledged  that  John 
came  from  heaven,  they  must  acknowledge  that  He 
Himself  was  the  Christ. 

Let  us  pray  that,  in  this  difficult  world,  we  may  be 
supplied  with  the  same  kind  of  wisdom  which  was  here 
displayed  by  our  Lord.   No  doubt  we  ought  to  act  on  the 

12* 


274  EXPOSITORY    THOUGHTS. 

injunction  of  St.  Peter,  "and  be  always  ready  to  give  a  i 
reason  of  the  hope  that  is  in  us  with  meekness  and  with  1 
fear."  (1  Peter  iii.  15.)     We  ought  to  shrink  from  no 
inquiry  into  the  principles  of  our  holy  religion,  and  to  be 
ready  at  any  time  to  defend  and  explain  our  practice. 
But  for  all  this,  we  must  never  forget  that  '^  wisdom  is.^i 
profitable  to  direct,"  and  that  we  should  strive  to  speak 
wisely  in  defence  of  a  good  cause.    The  words  of  Solomon 
deserve  consideration  :  "  Answer  not  a  fool  according  to 
his  folly,  lest  thou  be  like  unto  him."  (Prov.  xxvi.  4.) 

In  the  last  place,  let  us  observe  in  these  verses,  lohat 
immense  encouragement  our  Lord  holds  out  to  those  loho 
re'pent.  We  see  this  strikingly  brought  out  in  the  para- 
ble of  the  two  sons.  Both  were  told  to  go  and  work  in  their 
father's  vineyard.  One  son',  like  the  profligate  publicans, 
for  some  time  flatly  refused  obedience,  but  afterwards 
repented  and  went.  The  other,  like  the  formal  Phari- 
sees, pretended  willingness  to  go,  but  in  reality  went  not.  .^. 
"  Whether  of  them  twain,"  says  our  Lord,  "  did  the  will  " 
of  his  father  .^"  Even  his  enemies  were  obliged  to  reply, 
"  the  first." 

Let  it  be  a  settled  principle  in  our  Christianity,  that- 
the  God  and  Father  of  our  Lord  Jesus  Christ  is  infinitely 
willing  to  receive  penitent  sinners. — It  matters  nothing^!^ 
what  a  man  has  been  in  time  past.    Does  he  repent,  and 
come  to  Christ  ?  Then  old  things  are  passed  away,  and  all 
things  are  become  new. — It  matters  nothing  how  high 
and  self-confident  a  man's  profession  of  religion  may  be. . 
Does  he  really  give  up  his  sins  ?    If  not,  his  profession  is  < 
abominable  in  Grod's  sight,  and  he  himself  is  still  under 
the  curse.     Let  us  take  courage  ourselves,  if  we  have 


MATTHEW,    CHAP.    XXI. 


275 


been  great  sinners  hitherto.  Only  let  us  repent  and 
believe  in  Christ,  and  there  is  hope.  Let  us  encourage 
others  to  repent.  Let  us  hold  the  door  wide  open  to 
the  very  chief  of  sinners.  Never  will  that  word  fail, 
^'If  we  confess  our  sins,  he  is  faithful  and  just  to  for- 
give us  our  sins,  and  to  cleanse  us  from  all  unrighteous- 
(1  John  i.  9.) 


ness. 


MATTHEW  XXI.  33—46. 


83  Hear  another  parable  :  There 
was  a  certain  householder,  which 
planted  a  vineyard,  and  hedged  it 
round  about,  and  digged  a  winepress 
in  it,  and  built  a  tower,  and  let  it 
out  to  husbandmen,  and  went  into  a 
far  country : 

34  And  when  the  time  of  the  fruit 
drew  near,  he  sent  his  servants  to  the 
husbandmen,  that  they  might  receive 
the  fruits  of  it. 

35  And  the  husbandmen  took  his 
servants,  and  beat  one,  and  killed  an- 
other, and  stoned  another. 

36  Again,  he  sent  other  servants 
more  than  the  first:  and  they  did 
unto  them  likewise. 

37  But  last  of  all  he  sent  unto  them 
his  son,  saying.  They  will  reverence 
my  son. 

38  But  when  the  husbandmen  saw 
the  son,  they  said  among  themselves, 
This  is  the  heir;  come,  let  us  kill  him, 
and  let  us  seize  on  his  inheritance. 

39  And  they  caught  him,  and  cast 
Mm  out  of  the  vineyard,  and  slew 
Jiim. 

40  When  the  Lord  therefore  of  the 


vineyard  cometh,  what  will  he  do 
unto  those  husbandmen  ? 

41  They  say  unto  him,  He  will 
miserably  destroy  those  wicked  men, 
and  will  let  out  Ms  vineyard  unto 
other  husbandmenj  which  shall  ren- 
der him  the  fruits  in  their  seasons. 

42  Jesus  saith  unto  them.  Did  ye 
never  read  in  the  Scriptures,  The 
stone  which  the  builders  rejected,  the 
same  is  become  the  head  of  the  corner: 
this  is  the  Lord's  doing,  and  it  is 
marvellous  in  our  eyes  ? 

43  Therefore  sav  I  unto  you,  The 
kingdom  of  God  shall  be  taten  from 
you,  and  ^iven  to  a  nation  bringing 
forth  the  Iruits  thereof, 

44  And  whosoever  shall  fall  on  this 
stone  shall  be  broken  :  but  on  whom- 
soever it  shall  fall,  it  will  grind  him 
to  powder. 

45  And  when  the  Chief  Priests  and 
Pharisees  had  heard  his  parables, 
they  perceived  that  he  spake  of  them. 

46  But  when  they  sought  to  la^ 
hands  on  him,  they  ieared  the  multi- 
tude, because  they  took  him  for  a 
prophet. 


The  parable  contained  in  these  verses  was  spoken  with 
special  reference  to  the  Jews.  They  are  the  husband- 
men here  described.  Their  sins  are  set  before  us  here 
as  in  a  picture.  Of  this  there  can  be  no  doubt.  It  is 
written,  that  "  He  spake  of  them." 

But  we  must  not  flatter  ourselves  that  this  parable  con- 


276  EXPOSITORY   THOUGHTS. 

tains  nothing  for  the  Gentiles.  There  are  lessons  laid 
down  for  us,  as  well  as  for  the  Jew.  Let  us  see  what 
they  are. 

We  see,  in  the  first  place,  t^Aa^  distinguishing  pr pri- 
vileges God  is  pleased  to  bestoio  on  some  nations. 

He  chose  Israel  to  be  a  peculiar  people  to  Himself. 
He  separated  them  from  the  other  nations  of  the  earth, 
and  bestowed  on  them  countless  blessings.  He  gave 
them  revelations  of  Himself,  while  all  the  rest  of  the 
earth  was  in  darkness.  He  gave  them  the  law,  and  the 
covenants,  and  the  oracles  of  God,  while  all  the  world 
beside  was  let  alone.  In  short,  God  dealt  with  the  Jews 
as  a  man  deals  with  a  piece  of  land  which  he  fences  out 
and  cultivates,  while  all  the  fields  around  are  left  un- 
tilled  and  waste.  The  vineyard  of  the  Lord  was  the 
house  of  Israel.     (Isai.  v.  7.) 

And  have  we  no  privileges  ?  Beyond  doubt  we  have 
many.  We  have  the  Bible,  and  liberty  for  every  one  to 
read  it.  We  have  the  Gospel,  and  permission  to  every 
one  to  hear  it.  We  have  spiritual  mercies  in  abundance, 
of  which  five  hundred  millions  of  our  fellow  men  know 
nothing  at  all.  How  thankful  we  ought  to  be  !  The 
poorest  man  in  England  may  say  every  morning, 
"  There  are  five  hundred  millions  of  immortal  souls 
worse  off  than  I  am.  Who  am  I,  that  I  should  differ  ? 
Bless  the  Lord,  0  my  soul." 

We  see,  in  the  next  place,  tuJiat  a  bad  use  nations 
sometimes  make  of  their  i^Tivileges. 

When  the  Lord  separated  the  Jews  from  other  people. 
He  had  a  right  to  expect  that  they  would  serve  Him,  and 
obey  His  laws.     When  a  man  has  taken  pains  with  a 


MATTHEW,    CHAP.    XXI.  277 

vineyard,  lie  has  a  right  to  expect  fruit.  But  Israel 
rendered  not  a  due  return  for  all  God's  mercies.  Tliey 
mingled  with  the  heathen,  and  learned  their  works. 
They  hardened  themselves  in  sin  and  unbelief.  They 
turned  aside  after  idols.  They  kept  not  Grod's  ordinances. 
They  despised  God's  temple.  They  refused  to  listen  to 
His  prophets.  They  ill-used  those  whom  he  sent  to  call 
them  to  repentance.  And  finally  they  brought  their 
wickedness  to  a  height,  by  killing  the  Son  of  God  Him- 
self, even  Christ  the  Lord. 

And  what  are  we  doing  ourselves  with  our  privileges  ? 
Truly  that  is  a  serious  question,  and  one  that  ought  to 
make  us  think.  It  may  well  be  feared,  that  we  are  not, 
as  a  nation,  living  up  to  our  light,  or  walking  worthy  of 
our  many  mercies.  Must  we  not  confess  with  shame, 
that  millions  amongst  us  seem  utterly  without  God  in  the 
world  ?  Must  we  not  acknowledge,  that  in  many  a  town, 
and  in  many  a  village,  Christ  seems  hardly  to  have  any 
disciple,  and  the  Bible  seems  hardly  to  be  believed  ?  It 
is  vain  to  shut  our  eyes  to  these  facts.  The  fruit  that 
the  Lord  receives  from  His  vineyard  in  Great  Britain, 
compared  with  what  it  ought  to  be,  is  disgracefully 
small.  It  may  well  be  doubted  whether  we  are  not  as 
provoking  to  Him  as  the  Jews. 

We  see,  in  the  next  place,  tvhat  an  awful  reckoning 
God  sometimes  has  loith  nations  and  churches^  tohich 
make  a  had  use  of  their  2^rivileges. 

A  time  came  when  the  long-suffering  of  God  towards 
the  Jews  had  an  end.  Forty  years  after  our  Lord's  death, 
the  cup  of  their  iniquity  was  at  length  full,  and  they 
received  a  heavy  chastisement  for  their  many  sins.    Their 


278  EXPOSITORY    THOUGHTS. 

holy  city,  Jerusalem,  was  destroyed.  Their  temple  was 
burned.  They  themselves  were  scattered  over  the  face  of 
the  earth.  "  The  kingdom  of  God  was  taken  from  them^ 
and  given  to  a  nation  bringing  forth  the  fruits  thereof." 

And  will  the  same  thing  ever  happen  to  us  ?  Will 
the  judgments  of  God  ever  come  down  on  this  nation  of 
England,  because  of  her  unfruitfulness  under  so  many 
mercies  ?  Who  can  tell  ?  We  may  well  cry  with  the 
prophet,  "  Lord  God,  thou  knowest."  We  only  know 
that  judgments  have  come  on  many  a  church  and  nation 
in  the  last  1800  years.  The  kingdom  of  God  has  been 
taken  from  the  African  churches.  The  Mahometan 
j)ower  has  overwhelmed  most  of  the  churches  of  the  East. 
At  all  events  it  becomes  all  believers  to  intercede  much 
on  behalf  of  our  country.  Nothing  offends  God  so  much 
as  neglect  of  privileges.  Much  has  been  given  to  us, 
and  much  will  be  required. 

We  see,  in  the  last  place,  the  poiver  of  conscience  even 
in  wicked  men. 

The  chief  priests  and  elders  at  last  discovered  that  our 
Lord's  parable  was  specially  meant  for  themselves.  The 
point  of  its  closing  words  was  too  sharp  to  be  escaped. 
"  They  perceived  that  he  spake  of  them." 

There  are  many  hearers  of  the  Gospel  in  every  con- 
gregation, who  are  exactly  in  the  condition  of  these 
unhappy  men.  They  know  that  what  they  hear  Sunday 
after  Sunday  is  all  true.  They  know  that  they  are 
wrong  themselves,  and  that  every  sermon  condemns 
them.  But  they  have  neither  will  nor  courage  to  ac- 
knowledge this.  They  are  too  proud  and  too  fond  of  the 
world  to  confess  their  past  mistakes,  and  to  take  up  the 


MATTHEW,    CHAP.    XXU. 


279 


cross  and  follow  Christ.  Let  us  all  beware  of  this  awful 
state  of  mind.  The  last  day  will  prove  that  there  was 
more  going  on  in  the  consciences  of  hearers  than  was  at 
all  known  to  preachers.  Thousands  and  ten  thousands 
will  be  found,  like  the  chief  priests,  to  have  been  convicted 
by  their  own  conscience,  and  yet  to  have  died  unconverted. 


MATTHEW  XXII.  1—14. 


1  And  Jesus  answered  and  spake 
unto  them  again  by  parables,  and 
said, 

2  The  kingdom  of  heaven  is  like 
unto  a  certain  king,  which  made  a 
marriage  for  his  son, 

3  And  sent  forth  his  servants  to 
call  them  that  were  bidden  to  the 
wedding  :  and  they  would  not  come. 

4  Again,  he  sent  forth  other  ser- 
vants, saying.  Tell  them  which  are 
bidden.  Behold,  I  have  prepared  my 
dinner :  my  oxen  and  my  fatlings  are 
killed,  and  all  things  are  ready :  come 
unto  the  marriage. 

5  But  they  made  light  of  it^  and 
went  their  ways,  one  to  his  farm,  an- 
other to  his  merchandise  : 

6  And  the  remnant  took  his  ser- 
vaats.  and  entreated  them  spitefully, 
and  slew  tliem. 

7  But  when  the  king  heard  thereof^ 
he  was  wroth  :  and  he  sent  forth  his 
armies,  and  destroyed  those  murder- 
ers, and  burned  up  their  city. 


8  Then  saith  he  to  his  servants, 
The  wedding  is  ready,  but  they  whicn 
were  bidden  were  not  worthy. 

9  Go  ye  therefore  into  the  high- 
ways, and  as  many  as  ye  shall  find, 
bid  to  the  marriage. 

10  So  those  servants  wont  out  into 
the  highways,  and  gathered  together 
all  as  many  as  they  found,  both  bad 
and  good  :  and  the  wedding  was  fur- 
nished with  guests. 

11  And  when  the  king  came  in  to 
see_  the  guests,  he  saw  there  a  man 
which  had  not  on  a  wedding  garment ; 

12  And  he  saith  unto  him,  Friend, 
how  earnest  thou  in  hither  not  having 
a  wedding  garment?  And  he  was 
speechless. 

13  Then  said  the  king  to  the  ser- 
vants, Bind  him  hand  and  foot,  and 
take  him  away,  and  cast  Mm  into 
outer  darkness  ;  there  shall  be  weep- 
ing and  gnashing  of  teeth. 

14  For  many  are  called,  but  few 
are  chosen. 


The  parable  related  in  these  verses  is  one  of  very  wide 
signification.  In  its  first  application  it  unquestionably 
points  to  the  Jews.  But  we  may  not  confine  it  to  them. 
It  contains  heart-searching  lessons  for  all  among  whom 
the  Gospel  is  preached.  It  is  a  spiritual  picture  which 
speaks  to  us  this  day,  if  we  have  an  ear  to  hear.  The 
remark  of  Olshausen  is  wise  and  true,  "  parables  are  like 


280  EXPOSITORY   THOUGHTS. 

many-sided  precious  stones,  cut  so  as  to  cast  lustre  in 
more  than  one  direction/' 

Let  us  observe,  in  the  first  place,  that  the  salvation  of 
the  Gospel  is  compai^ed  to  a  marriage  feast.  The  Lord 
Jesus  tells  us  that  "  a  certain  king  made  a  marriage  for 
his  son." 

There  is  in  the  Gospel  a  complete  provision  for  all 
the  wants  of  man's  soul.  There  is  a  supply  of  every- 
thing that  can  be  required  to  relieve  spiritual  hunger  and 
spiritual  thirst.  Pardon,  peace  with  God,  lively  hope  in 
this  world,  glory  in  the  world  to  come,  are  set  before 
us  in  rich  abundance.  It  is  "a  feast  of  fat  things." 
All  this  provision  is  owing  to  the  love  of  the  Son  of  God, 
Jesus  Christ  our  Lord.  He  offers  to  take  us  into  union 
with  Himself — to  restore  us  to  the  family  of  God  as  dear 
children — to  clothe  us  with  His  own  righteousness — to 
give  us  a  place  in  His  kingdom,  and  to  present  us  faultless 
before  His  Father's  throne  at  the  last  day.  The  Gospel, 
in  short,  is  an  offer  of  food  to  the  hungry — -joy  to  the 
mourner — a  home  to  the  outcast — a  lo^dng  friend  i(Si\i& 
lost.  It  is  glad  tidings.  God  offers,  through  His  dear 
Son,  to  be  at  one  with  sinful  man.  Let  us  not  forget 
this  :  "  Herein  is  love,  not  that  we  loved  God,  but  that 
He  loved  us,  and  sent  His  Son  to  be  the  propitiation  for 
our  sins."  (1  John  iv.  10.) 

Let  us  observe,  in  the  second  place,  tliat  the  invitations 
of  the  Gospel  are  ivide,full,  broad,  and  unlimited.  The 
Lord  Jesus  tells  us  in  the  parable,  that  the  king's  servants 
said  to  those  who  were  bidden,  "  all  things  are  ready : 
come  unto  the  marriage." 

There   is   nothing   wanting   on    God's   part  for  the 


281 

salvation  of  sinners'  souls.  No  one  mYt  CTer  be  able  to 
say  at  last  that  it  was  God's  fault,  if  he  io  not  saved. 
The  Father  is  ready  to  love  and  receive.  The  Son  is 
ready  to  pardon  and  cleanse  guilt  away.  Tlio  Spirit  is 
ready  to  sanctify  and  renew.  Angels  arr>  ready  to  rejoice 
over  the  returninoj  sinner.  G-race  is  reudv  to  assist  him 
The  Bible  is  ready  to  instruct  him.  Heaven  is  ready  to 
be  his  everlasting  home.  One  thing  only  is  needful,  and 
that  is,  the  sinner  must  be  ready  and  willing  bimself. 
Let  this  also  never  be  forgotten.  Let  us  not  quibble  and 
split  hairs  upon  this  point.  God  will  be  found  clear  of 
the  blood  of  all  lost  souls.  The  Gospel  always  speaks  of 
sinners  as  responsible  and  accountable  beings.  The 
Gospel  places  an  open  door  before  all  mankind.  No 
one  is  excluded  from  the  rano^e  of  its  offers.  Thouo:h 
efficient  only  to  believers,  those  offers  are  sufficient  for  all 
the  world.  Though  few  enter  the  strait  gate,  all  are 
invited  to  come  in. 

Let  us  observe,  in  the  third  place,  that  the  salvation  of 

the  Gospel  is  rejected  by  many  to  whom  it  is  offered.     The 

"^ord  Jesus  tells  us,  that  those  whom  the  king's  servants 

bade  to  the  wedding,  "  made  light  of  it,  and  went  their 

way." 

There  are  thousands  of  hearers  of  the  Gospel  who  de- 
rive from  it  no  benefit  whatever.  They  listen  to  it  Sunday 
after  Sunday,  and  year  after  year,  and  do  not  believe 
to  the  saving  of  the  soul.  They  feel  no  special  need  of 
the  Gospel.  They  see  no  special  beauty  in  it.  They  do 
not  perhaps  hate  it,  or  oppose  it,  or  scoff  at  it,  but  they 
do  not  receive  it  into  their  hearts.  They  like  other  things 
far  better.     Their  money, — their  lands. — their  business, 


282  EXPOSITORY   THOUGHTS. 

or  their  pleasures,  are  all  far  more  interesting  subjects 
to  them  than  their  souls. — It  is  an  awful  state  of  mind 
to  be  in,  but  awfully  common.  Let  us  search  our  own 
hearts,  and  take  heed  that  it  is  not  our  own.  Open  sin 
may  kill  its  thousands  ;  but  indifference  and  neglect  of 
the  Gospel  kill  their  tens  of  thousands.  Multitudes  will 
find  themselves  in  hell,  not  so  much  because  they  openly 
broke  the  ten  commandments,  as  because  they  made 
light  of  the  truth.  Christ  died  for  them  on  the  cross, 
but  they  neglected  Him.  iii 

Let  us  observe,  in  the  last  place,  that  all  false  profes- 
sors of  religion  will  he  detected,  exposed,  and  eternally 
condemned  at  the  last  day.  The  Lord  Jesus  tells  us,  that 
when  the  wedding  was  at  last  furnished  with  guests,  the 
king  came  in  to  see  them,  and  "  saw  a  man  which  had 
not  on  a  wedding-garment."  He  asked  him  how  he  came 
in  there  without  one,  and  he  received  no  reply.  And  he 
then  commanded  the  servants  to  "  bind  him  hand  and 
foot  and  take  him  away." 

There  will  always  be  some  false  professors  in  the 
Church  of  Christ,  as  long  as  the  world  stands.  In  this 
parable,  as  Quesnel  says,  ^'  One  single  castaway  represents 
all  the  rest."  It  is  impossible  to  read  the  hearts  of  men. 
Deceivers  and  hypocrites  will  never  be  entirely  excluded 
from  the  ranks  of  those  who  call  themselves  Christians. 
So  long  as  a  man  professes  subjection  to  the  Gospel, 
and  lives  an  outwardly  correct  life,  we  dare  not  say 
positively  that  he  is  not  clothed  in  the  righteousness  of 
Christ.  But  there  will  be  no  deception  at  the  last  day. 
The  unerring  eye  of  God  will  discern  who  are  His  own 
people,  and  who  are  not.     Nothing  but  true  faith  shall 


28a 

abide  the  fire  of  His  judgment.  All  spurious  Christian- 
ity shall  be  weighed  in  the  balance  and  found  wanting. 
None  but  true  believers  shall  sit  down  at  the  marriage 
supper  of  the  Lamb.  It  shall  avail  the  hypocrite 
nothing  that  he  has  been  a  loud  talker  about  religion, 
and  had  the  reputation  of  being  an  eminent  Christian 
among  men.  His  triumphing  shall  be  but  for  a  moment. 
He  shall  be  stripped  of  all  his  borrowed  plumage,  and 
stand  naked  and  shivering  before  the  bar  of  God,  speech- 
less, self-condemned,  hopeless,  and  helpless.  He  shall  be 
cast  into  outer  darkness  with  shame,  and  reap  according 
as  he  has  sown.  Well  may  our  Lord  say,  ^'  there  shall 
be  weeping  and  gnashing  of  teeth." 

Let  us  learn  wisdom  from  the  solemn  pictures  of  this 
parable,  and  give  diligence  to  make  our  calling  and  elec- 
tion sure.  We  ourselves  are  among  those  to  whom  the 
word  is  spoken,  "All  things  are  ready,  come  to  the 
marriage."  Let  us  see  that  we  refuse  not  him  that 
speaketh.  Let  us  not  sleep  as  others  do,  but  watch  and 
be  sober.  Time  hastens  on.  The  King  will  soon  come 
in  to  see  the  guests.  Have  we  or  have  we  not  got  on  the 
wedding  garment  ?  Have  we  put  on  Christ  ?  That  is 
the  grand  question  that  arises  out  of  this  parable.  May 
we  never  rest  till  we  can  give  a  satisfactory  answer  ! 
May  those  heart-searching  words  daily  ring  in  our  ears, 
*'Many  are  called,  but  few  are  chosen  !" 


MATTHEW  XXII.  15—22. 


15  Then  went  the  Pharisees,  and 
took  counsel  how  they  might  entangle 
him  in  Tiia  talk. 


I 


their  disciples  with  the  Herodians, 
saying,  Master,  we  know  that  thou 
art  true,  and  teachest  the  way  of  God 
16  And  they  sent  out  unto  him  I  in  truth,  neither  cai-est  thou  for  any 


284 


EXPOSITORY   THOUGHTS. 


mrni :  for  thou  regardest  not  the  per- 
Bon  of  men. 

17  Tell  us  therefore,  What  thinkest 
thou  ?  Is  it  lawful  to  gwe  tribute  unto 
Cffisar,  or  not  ? 

13  But  Jesus  perceived  their  wick- 
edness, and  said,  Why  tempt  ye  me, 
2/e  hypocrites  3 

19  Shew  me  the  tribute  money. 
And  they  brought  unto  him  a  penny. 


20  And  he  saith  unto  them, Whose 
is  this  image  and  superscription  ? 

21  They  say  unto  him,  Caesar's. 
Then  saith  he  unto  them,  Eender 
therefore  unto  Caesar  the  things  which 
are  Caesar's  ;  and  unto  God  the  things 
which  are  God's. 

22  When  they  had  heard  these 
words,  they  marvelled,  and  left  him, 
and  went  their  way. 


We  see  in  this  passage  the  first  of  a  series  of  subtle 
attacks,  which  were  made  on  our  Lord  during  the  last 
days  of  His  earthly  ministry.  His  deadly  foes,  the 
Pharisees,  saw  the  influence  which  He  was  obtaining, 
both  by  His  miracles  and  by  His  preaching.  They  were 
determined  by  some  means  to  silence  Him,  or  put  Him  to 
death.  They  therefore  endeavored  to  "  entangle  him  in 
his  talk."  They  sent  forth  "their  disciples  with  the  Hero- 
dians,"  to  try  Him  with  a  hard  question.  They  wished  to 
entice  Him  into  saying  something  which  might  serve  as 
a  handle  for  an  accusation  against  Him.  Their  scheme, 
we  are  told  in  these  verses,  entirely  failed.  They  took 
nothing  by  their  movement,  and  retreated  in  confu- 
sion. 

The  first  thing  which  demands  our  attention  in  these 
verses,  is  the  flattering  language  with  ivhich  our  Lord  ivas 
accosted  hy  His  enemies.  ''  Master,"  they  said,  "  we  know 
that  thou  art  true,  and  teachest  the  way  of  God  in  truth, 
neither  carest  thou  for  any  man  ;  for  thou  regardest  not 
the  person  of  men.''  How  well  these  Pharisees  and  He- 
rodians  talked  !  What  smooth  and  honeyed  words  were 
these  !  They  thought,  no  doubt,  that  by  good  words  and 
fair  speeches  they  would  throw  our  Lord  ofi*  His  guard. 
It  might  truly  be  said  of  them,  "  the  words  of  his  mouth 
were  smoother  than  butter,  but  war  was  in  his  heart  :  his 


i 


MATTHEW,    CHAP.    XXII.  285 

words  were  softer  than  oil,  yet  were  they  drawn  swords.*' 
(Psalm  Iv.  21.) 

It  becomes  all  professing  Christians  to  be  much  on  their 
guard  against  flattery.  We  mistake  greatly  if  we  suppose 
that  persecution  and  hard  usage  are  the  only  weapons  in 
Satan's  armory.  That  crafty  foe  has  other  engines  for 
doing  us  mischief,  which  he  knows  well  how  to  work. 
He  knows  how  to  poison  souls  by  the  world's  seductive 
kindness,  when  he  cannot  frighten  them  by  the  fiery  dart 
and  the  sword.  Let  us  not  be  ignorant  of  his  devices. 
By  peace  he  destroys  many. 

We  are  only  too  apt  to  forget  this  truth.  We  overlook 
the  many  examples  which  God  has  given  us  in  Scripture 
for  our  learning.  What  brought  about  the  ruin  of  Samson  ? 
Not  the  armies  of  the  Philistines,  but  the  pretended  love 
of  a  Philistine  woman.  What  led  to  Solomon's  back- 
sliding ?  Not  the  strength  of  outward  enemies,  but  the 
blandishment  of  his  numerous  wives. — What  was  the 
cause  of  king  Hezekiah's  greatest  mistake  ?  Not  the 
sword  of  Sennacherib,  or  the  threats  of  Kab-shakeh,  but 
the  flattery  of  the  Babylonian  ambassadors.  Let  us  re- 
member these  things,  and  be  on  our  guard.  Peace  often 
ruins  nations  more  than  war.  Sweet  things  occasion  far 
more  sicknesses  than  bitter.  The  sun  makes  the  traveller 
cast  off  his  [)rotective  garments  far  sooner  than  the  north 
wind.  Let  us  beware  of  the  flatterer.  Satan  is  never  so 
dangerous  as  when  he  appears  as  an  angel  of  light.  The 
world  is  never  so  dangerous  to  the  Christian  as  when  it 
smiles.  When  Judas  betrayed  his  Lord,  it  was  with  a  kiss. 
The  believer  that  is  proof  against  the  world's  frown  does 
well.  But  he  that  is  proof  against  its  flattery  does  better 


286  EXPOSITORY   THOUGHTS. 

The  second  thing  that  demands  our  attention  in  these 
verses,  is  the  marvellous  wisdom  of  the  reply  lohich  our 
Lord  made  to  His  enemies.  The  Pharisees  and  Herodiana 
asked  whether  it  was  lawful  to  give  tribute  to  Csesar  or 
not.  They  doubtless  thought,  that  they  had  put  a  ques- 
tion which  our  Lord  could  not  answer  without  giving 
them  an  advantage. — Had  He  simply  replied  that  it  was 
lawful  to  pay  tribute,  they  would  have  denounced  Him 
to  the  people  as  one  who  dishonored  the  privileges  of 
Israel,  and  considered  the  children  of  Abraham  no  longer 
free,  but  subjects  to  a  foreign  power.— Had  He,  on  the 
other  hand,  replied  that  it  was  7iot  laiuful  to  pay  tribute, 
they  would  have  denounced  Him  to  the  Komans  as  a 
mover  of  sedition,  and  a  rebel  against  Caesar,  who  refused 
to  pay  his  taxes. — But  our  Lord's  conduct  completely 
baffled  theni.  He  demanded  to  see  the  tribute-money. 
He  asks  them  whose  head  is  on  that  coin.  They  reply, 
Caesar's.  They  acknowledge  that  Caesar  has  some  authority 
over  them,  by  using  money  bearing  his  image  and  super- 
scription, since  he  that  coins  the  current  money  is  ruler 
of  the  land  where  that  money  is  current.  And  at  once 
they  receive  an  irresistibly  conclusive  answer  to  their 
question, — "  Render  to  Ceesar  the  things  which  are 
Caesar's,  and  unto  God  the  things  which  are  God's." 

The  principle  laid  down  in  these  well-known  words  is 
one  of  deep  importance.  There  is  one  obedience  owing  by 
every  Christian  to  the  civil  government  under  which  he 
lives,  in  all  matters  which  are  temporal,  and  not  purely 
spiritual.  He  may  not  approve  of  every  requirement  of 
that  civil  government.  But  he  must  submit  to  the  laws 
of  the  comuKm wealth,  so  long  as  those  laws  are  unre- 


287 

pealed.  He  must  "  render  unto  Caasar  the  things  that  are 
Cassar's." — There  is  another  obedience  which  the  Chris- 
tian owes  to  the  God  of  the  Bible  in  all  matters  which 
are  purely  spiritual.  No  temporal  loss,  no  civil  disability, 
no  displeasure  of  the  powers  that  be,  must  ever  tempt 
him  to  do  things  which  the  Scripture  plainly  forbids. 
His  position  may  be  very  trying.  He  may  have  to  suffer 
much  for  his  conscience  sake.  But  he  must  never  fly  in 
the  face  of  unmistakeable  requirements  of  Scripture.  If 
Cassar  coins  a  new  Gospel,  he  is  not  to  be  obeyed.  We 
must  ^-  render  to  God  the  things  that  are  God's." 

The  subject  unquestionably  is  one  of  great  difficulty 
and  delicacy.  It  is  certain  that  the  church  must  not 
swallow  up  the  state.  It  is  no  less  certain  that  the  state 
must  not  swallow  up  the  church.  On  no  point,  perhaps, 
have  conscientious  men  been  so  much  tried.  On  no  point 
have  good  men  disagreed  so  much,  as  in  solving  the 
problem,  "  where  the  things  of  Caesar  end,  and  the  things 
of  God  begin."  The  civil  power,  on  the  one  side,  has 
often  encroached  terribly  on  the  rights  of  conscience — as 
the  English  puritans  found  to  their  cost  in  the  unhappy 
time  of  the  Stuarts.  The  spiritual  power,  on  the  other 
side,  has  often  pushed  its  claims  to  an  extravagant  ex- 
tent, so  as  to  take  Caesar's  sceptre  out  of  his  hands — as 
it  did  when  the  church  of  Rome  trampled  on  our  own 
English  king  John.  In  order  to  have  a  right  judgment 
in  all  questions  of  this  kind,  every  true  Christian  should 
constantly  pray  for  wisdom  from  above.  The  man  whose 
eye  is  single,  and  who  daily  seeks  for  grace,  and  practical 
common  sense,  will  never  be  allowed  greatly  to  err. 


288 


EXPOSITORY    THOUGHTS. 


MATTHEW  XXII.  23—33. 


23  And  tlie  same  day  came  to  him 
the  Sadducees,  which  say  that  there 
IS  no  resurrection,  and  asked  him, 

24  Saying,  Master,  Moses  said,  If 
a  man  die,  having  no  children,  his 
brother  shall  marry  his  wife,  and  raise 
up  seed  unto  his  brother. 

25  Now  there  were  with  us  seven 
brethren :  and  the  first,  when  he  had 
maiTied  a  wife,  deceased,  and,  having 
no  if  sue,  left  his  wife  unto  his  brother : 

26  Likewise  the  second  also,  and 
the  third,  unto  the  seventh. 

27  And  last  of  all  the  woman  died 
also. 

28  Therefore  in  the  resurrection 
whose  wife  shall  she  be  of  the  seven  ? 
for  they  all  had  her. 


29  Jesus  answered  and  said  unto 
them.  Ye  do  err,  not  knowing  the 
Scriptures,  nor  the  power  of  God. 

30  For  in  the  resurrection  they 
neither  marry,  nor  are  given  in  mar- 
riage, but  are  as  the  angels  of  God  in 
heaven. 

31  But  as  touching  the  resun-ection 
of  the  dead,  have  ye  not  read  that 
which  was  spoken  unto  you  by  God, 
saying, 

32  1  am  the  God  of  Abraham,  and 
the  God  of  Isaac,  and  the  Goo.  of 
Jacob  ?  God  is  not  the  God  of  the 
dead,  but  of  the  living. 

83  And  when  the  multitude  heard 
ih'is^  they  were  astonished  at  his  doc- 
trine. 


This  passage  describes  a  conversation  between  our  Lord 
Jesus  Christ  and  the  Sadducees.  These  unhappy  men, 
who  said  that  there  was  "no  resurrection,"  attempted, 
like  the  Pharisees  and  Herodians,  to  perplex  our  Lord 
with  hard  questions.  Like  them,  they  hoped  "  to  entangle 
Him  in  His  talk,"  and  to  injure  His  reputation  among 
the  people.     Like  them,  they  were  completely  baffled. 

Let  us  observe,  in  the  first  place,  that  ahsurd  sceptical 
objections  to  Bible  truths  are  ancient  things.  The  Sad- 
ducees wished  to  show  the  absurdity  of  the  doctrine  of 
the  resurrection  and  the  life  to  come.  They  therefore 
came  to  our  Lord  with  a  story  which  was  probably  in- 
vented for  the  occasion.  They  told  him  that  a  certain 
woman  had  married  seven  brothers  in  succession,  who  had 
all  died  and  left  no  children.  They  then  asked  "  whose 
wife"  this  woman  would  be  in  the  next  world,  when 
all  rose  again.  The  object  of  the  question  was  plain  and 
transparent.  They  meant,  in  reality,  to  bring  the  whole 
doctrine  of  a  resurrection  into  contempt.     They  meant 


289 

to  insinuate,  that  there  must  needs  be  confusion,  and 
strife,  and  unseemly  disorder,  if,  after  death,  men  and 
women  were  to  live  again. 

It  must  never  surprise  us,  if  we  meet  with  like  objec- 
tions against  the  doctrines  of  Scripture,  and  especially 
against  those  doctrines  which  concern  another  world. 
There  never  probably  will  be  wanting  "  unreasonable 
men,"  who  will  "  intrude"  into  things  unseen,  and  make 
imaginary  difficulties  their  excuse  for  unbelief.  Sup-- 
posed  cases  are  one  of  the  favorite  strongholds  in  which 
an  unbelieving  mind  loves  to  intrench  itself.  Such  a 
mind  will  often  set  up  a  shadow  of  its  own  imagining, 
and  fight  with  it,  as  if  it  was  a  truth.  Such  a  mind  will 
often  refuse  to  look  at  the  overwhelming  mass  of  plain 
evidence  by  which  Christianity  is  supported,  and  will 
fasten  down  on  some  one  single  difficulty,  which  it  fancies 
is  unanswerable.  The  talk  and  arguments  of  people  of 
this  character  should  never  shake  our  faith  for  a  moment. 
For  one  thing,  we  should  remember  that  there  must  needs 
be  deep  and  dark  things  in  a  religion  which  comes  from 
God,  and  that  a  child  may  put  questions  which  the  great- 
est philosopher  cannot  answer. — For  another  thing,  we 
should  remember,  that  there  are  countless  truths  in  the 
Bible,  which  are  clear,  and  unmistakeable.  Let  us  first 
attend  them,  believe  them,  and  obey  them.  So  doing, 
we  need  not  doubt  that  many  a  thing  now  unintelligible 
to  us  will  yet  be  made  plain.  So  doing,  we  may  be  sure 
that  "  what  we  know  not  now  we  shall  know  hereafter." 

Let  us  observe,  in  the  second  place,  what  a  remarkahle 
text  our  Lord  brings  forivardj  in  proof  of  the  reality  of  a 
life  to  come.     He  places  before  the  Sadducees  the  words 

13 


290  EXPOSITORY    THOUGHTS. 

which  God  spake  to  Moses  in  the  bush  :  ''I  am  the  Grod 
of  Abraham,  and  the  God  of  Isaac,  and  the  God  of 
Jacob."  (Exod.  iii.  6.)  He  adds  the  comment,  "  God  is 
not  the  God  of  the  dead,  but  of  the  living."  At  the  time 
when  Moses  heard  these  words,  Abraham,  Isaac,  and  Ja- 
cob had  been  dead  and  buried  many  years.  Two  centuries 
had  passed  away  since  Jacob,  the  last  of  the  three,  was 
carried  to  his  tomb.  And  yet  God  spoke  of  them  as  being 
still  His  people,  and  of  Himself  as  being  still  their  God. 
He  said  not,  ''  I  was  their  God,"  but  "  I  am/'  *<t 

Perhaps  we  are  often  tempted  to  doubt  the  truth 
of  a  resurrection,  and  a  life  to  come.  But,  unhappily,  it 
is  easy  to  hold  truths  theoretically,  and  yet  not  realize 
them  practically.  There  are  few  of  us  who  would  not 
find  it  good  to  meditate  on  the  mighty  verity  which  our 
Lord  here  unfolds,  and  to  give  it  a  prominent  place  in  our 
thoughts.  Let  us  settle  it  in  our  minds,  that  the  dead 
are  in  one  sense  still  alive.  From  our  eyes  they  have 
passed  away,  and  their  place  knows  them  no  more.  But 
in  the  eyes  of  God  they  live,  and  will  one  day  come  forth 
from  their  graves  to  receive  an  everlasting  sentence. 
There  is  no  such  thing  as  annihilation.  The  idea  is  a 
miserable  delusion.  The  sun,  moon,  and  stars, — the 
solid  mountains,  and  deep  sea,  will  one  day  come  to 
nothing.  But  the  weakest  babe  of  the  poorest  man  shall 
live  for  evermore,  in  another  world.  May  we  never 
forget  this  !  Happy  is  he  w^ho  can  say  from  his  heart 
the  words  of  the  Nicene  Creed,  "  I  look  for  the  resurrec- 
tion of  the  dead,  and  the  life  of  the  world*to  come." 

Let  us  observe,  in  the  last  place,  the  account  loMch  our 
Lord  givesofthe  state  of  men  and  loomen  after  fheresurrec- 


291 

Hon.  He  silences  the  fancied  objections  of  the  Sadducees, 
by  showing  that  they  entirely  mistook  the  true  character 
of  the  resurrection  state-.  They  took  it  for  granted  that 
it  must  needs  be  a  gross,  carnal  existence,  like  that  of 
mankind  upon  earth.  Our  Lord  tells  them  that  in  the 
next  world  we  may  have  a  real  material  body,  and  yet  a 
body  of  very  different  constitution,  and  different  necessi- 
ties, from  that  which  we  have  now.  He  speaks  only  of 
the  saved,  be  it  remembered.  He  omits  all  mention  of 
the  lost.  He  says,  "  In  the  resurrection  they  neither 
marry  nor  are  given  in  marriage,  but  are  as  the  angels 
of  God  in  heaven." 

We  know  but  little  of  the  life  to  come  in  heaven. 
Perhaps  our  clearest  ideas  of  it  are  drawn  from  consider- 
ing what  it  will  not  be,  rather  than  what  it  will  be.  It 
is  a  state  in  which  we  shall  hunger  no  more,  nor  thirst 
any  more.  Sickness,  pain,  and  disease,  will  not  be  known. 
Wasting,  old  age,  and  death  will  have  no  place.  Marri- 
ages, births,  and  a  constant  succession  of  inhabitants, 
will  be  no  more  needed.  They  who  are  once  admitted 
into  heaven  shall  dwell  there  for  evermore. — And,  to 
pass  from  negatives  to  positives,  one  thing  we  are  told 
plainly — we  shall  be  ^^as  the  angels  of  God."  Like  them, 
we  shall  serve  God  perfectly,  unhesitatingly,  and  un- 
weariedly.  Like  them,  we  shall  ever  be  in  God's  presence. 
Like  them,  we  shall  ever  delight  to  do  His  will.  Like 
them,  we  shall  give  all  glory  to  the  Lamb.  These  are 
deep  things.     But  they  are  all  true. 

Are  we  ready  for  this  life  ?  Should  we  enjoy  it,  if 
admitted  to  take  part  in  it  ?  Is  the  company  of  God, 
and  the  service  of  God  pleasant  to  us  now  ?     Is  the 


292 


EXPOSITORY    THOUGHTS. 


occupation  of  angels  one  in  wliich  we  should  delight  ? 
These  are  solemn  questions.  Our  hearts  must  be  heavenly 
on  earth,  while  we  live,  if  we  hope  to  go  to  heaven  when 
we  rise  again  in  another  world.     (Coloss.  iii.  1 — 4.) 


MATTHEW  XXII.  34—46. 


34  But  when  the  Pharisees  had 
heard  that  he  had  put  the  Sadducees 
to  silence,  they  were  gathered  to- 
gether. 

35  Then  one  of  them,  wJiich  was 
a    Lawyer,  asked    him    a 
tempting  him,  and  saying, 

36  Master,  which  is  the  great  com- 
mandment in  the  law? 

37  Jesus  said  unto  him,  Thou  shalt 
love  the  Lord  thy  God  with  all  thv 
heart,  and  with  all  thy  soul,  and  with 
all  thy  mind. 

38  This  is  the  first  and  great  com- 
mandment. 

39  And  the  second  is  like  unto  it. 
Thou  shalt  love  thy  neighbor  as  thy- 
self. 

40  On  these  two  commandments 


hang  all  the  law    and    the    Proph- 
ets. 

41  While  the  Pharisees  were  gath- 
ered together,  Jesus  asked  them, 

42  Saying,  what  think  ye  of  Christ  ? 
whose  son  is  he  ?  They  say  unto  him, 
The  Son  of  David. 

43  He  saith  unto  them.  How  then 
doth  David  in  spirit  call  him  Lord, 
saying, 

44  The  Lord  said  unto  my  Lord, 
Sit  thou  on  my  right  hand,  till  I  make 
thine  enemies  thy  footstool  ? 

45  1£  David  then  call  him  Lord, 
how  is  he  his  son  ? 

46  And  no  man  was  able  to  answer 
him  a  word,  neither  durst  any  man 
from  that  day  forth  ask  him  any  more 
questions. 


In  the  beginning  of  this  passage  we  find  our  Lord 
replying  to  the  question  of  a  certain  lawyer,  who  asked 
him  which  was  "  the  great  commandment  of  the  law  ?" 
That  question  was  asked  in  no  friendly  spirit.  But  we 
have  reason  to  be  thanldul  that  it  was  asked  at  all.  It 
drew  from  our  Lord  an  answer  full  of  precious  instruc- 
tion.    Thus  we  see  how  good  may  come  out  of  evil. 

Let  us  mark  what  an  admirable  summary  these  verses 
contain  of  our  duty  toivards  God  and  our  neighbor.  Jesus 
says,  "  Thou  shalt  love  the  Lord  thy  God  with  all  thy 
heart,  and  with  all  thy  soul,  and  with  all  thy  mind." 
He  says  again,  "  Thou  shalt  love  thy  neighbor  as  thy- 


293 

self."  And  He  adds,  "  On  these  two  commandments 
hang  all  the  law  and  the  prophets." 

How  simple  are  these  two  rules,  and  yet  how  compre- 
hensive !  How  soon  the  words  are  repeated,  and  yet 
hov^  much  they  contain  !  How  humbling  and  condemn- 
ing they  are  !  How  much  they  prove  our  daily  need  of 
mercy  and  the  precious  blood  of  atonement  !  Happy 
would  it  be  for  the  world,  if  these  rules  were  more  known 
and  more  practised  ! 

Love  is  the  grand  secret  of  true  obedience  to  God. 
When  we  feel  towards  Him  as  children  feel  towards  a 
dear  father,  we  shall  delight  to  do  His  will.  We  shall 
not  find  His  commandments  grievous,  and  work  for  Him 
like  slaves  under  fear  of  the  lash.  We  shall  take 
pleasure  in  trying  to  keep  His  laws,  and  mourn  when  we 
transgress  them.  None  work  so  well  as  they  who  work 
for  love.  The  fear  of  punishment,  or  the  desire  of 
reward,  are  principles  of  far  less  power.  They  do  the 
will  of  God  best,  who  do  it  from  the  heart.  Would  we 
train  children  right .?     Let  us  teach  them  to  love  God. 

Love  is  the  grand  secret  of  right  behavior  towards 
our  fellow  men.  He  who  loves  his  neighbor  will  scorn 
to  do  him  any  wilful  injury,  either  in  person,  property, 
or  character. — But  he  will  not  rest  there.  He  will 
desire  in  every  way  to  do  him  good.  He  will  strive  to 
promote  his  comfort  and  happiness  in  every  way.  He 
will  endeavor  to  lighten  his  sorrows,  and  increase  his 
i  joys.  When  a  man  loves  us,  we  feel  confidence  in  him. 
We  know  that  he  will  never  intentionally  do  us  harm, 
and  that  in  every  time  of  need  he  will  be  our  friend. 
Would  we  teach  children  to  behave  aright  towards 


294  EXPOSITORY    THOUGHTS. 

others  ?  Let  us  teach  them  to  love  everybody  as  them- 
selves, and  do  to  others  as  they  would  have  others  do  to 
them. 

But  how  shall  we  obtain  this  love  towards  God  ?  It  is 
no  natural  feeling.  We  are  born  in  sin,  and,  as  sinners, 
are  afraid  of  God.  How  then  can  we  love  Him  ?  We 
can  never  really  love  Him  till  we  are  at  peace  with  Him 
through  Christ.  When  w^e  feel  our  sins  forgiven,  and 
ourselves  reconciled  to  our  holy  Maker,  then,  and  not  till 
then,  we  shall  love  Him  and  have  the  spirit  of  adoption. 
Faith  in  Christ  is  the  true  spring  of  love  to  God.  They 
love  most  who  feel  most  forgiven.  "  We  love  him 
because  he  first  loved  us."  (1  John  iv.  19.) 

And  how  shall  we  obtain  this  love  towards  our  neigh- 
bor ?  This  is  also  no  natural  feeling.  We  are  born 
selfish,  hateful,  and  hating  one  another.  (Titus  iii.  3.) 
We  shall  never  love  our  fellow  man  aright  till  our  hearts 
are  changed  by  the  Holy  Ghost.  We  must  be  born 
again.  We  must  put  off  the  old  man,  and  put  on  the 
new,  and  receive  the  mind  that  was  in  Christ  Jesus. 
Then,  and  not  till  then,  our  cold  hearts  will  know  true 
God-like  love  towards  all.  "  The  fruit  of  the  Spirit  is 
love."  (Galat.  v.  22.) 

Let  these  things  sink  down  into  our  hearts.  There  is 
much  vague  talk  in  these  latter  days  about  love  and 
charity.  Men  profess  to  admire  them  and  desire  to  see 
them  increased,  and  yet  hate  the  principles  which  alone 
can  produce  them.  Let  us  stand  fast  in  the  old  paths. 
We  cannot  have  fruits  and  flowers  without  roots.  We 
cannot  have  love  to  God  and  man  without  faith  in  Christ, 
and  without  regeneration.    The  way  to  spread  true  love 


MATTHEW,  CHAP.    XXII.  295 

-ill  the  world,  is  to  teach  the  atonement  of  Christ,  and 
tithe  work  of  the  Holy  Ghost. 

The  concluding  portion  of  the  passage,  contains   a 

question  put  to   the  Phai^isees  by   our  Lord.      After 

.,  answering  with  perfect  wisdom  the  inquiries  of  His  ad- 

rversaries,  He  at  last  asks  them,    "What  think  ye  of 

...Christ  ?     Whose  Son  is  He  ?"     They  reply  at  once, 

if^he  son  of  David.''     He  then  asks  them  to  explain, 

■^why  David   in  the  book  of  Psalms  calls  Him   Lord, 

(Psalm   ex.    1.)      "  If    David   then   calls    him     Lord, 

how  is  he  his  son  ?"     At  once  His  enemies  were  put  to 

silence.     "No  man  was  able  to  answer  him  a  word." 

The  Scribes  and  Pharisees  no  doubt  were  familiar  with 

the  Psalm  He  quoted,  but  they  could  not  explain  its 

application.     It  could  only  be  explained  by  conceding 

the   pre-existence  and  divinity  of  the  Messiah.     This 

the  Pharisees  would  not  concede.     Their  only  idea  of 

Messiah   was,  that   He   was   to  be   a    man    like  one 

of  themselves.     Their  ignorance  of  the  Scriptures,  of 

'  which  they  pretended  to  know  more  than  others,  and 

their  low,  carnal  view  of  the  true  nature  of  Christ,  were 

thus  exposed  at  one  and   the  same  time.     Well  may 

Matthew  say,  by  the  Holy  Grhost,  "From  that  day  forth 

durst  no  man  ask  him  any  more  questions  \" 

(i.    Let   us   not    leave   these   verses   without  making  a 

practical  use  of  our  Lord's  solemn  question,  "  What  think 

ye  of  Christ  ?"     What  do  we  think  of  His  person,  and 

His  offices  ?    What  do  we  think  of  His  life,  and  what  of 

His  death  for  us  on  the  cross  ?    What  do  we  think  of  His 

resurrection,  ascension,  and  intercession  at  the  right  hand 

of  God  ?     Have  we  tasted  that  He  is  gracious  ?     Have 


296 


EXPOSITORY    THOUGHTS. 


we  laid  hold  on  Him  by  faith  ?  Have  we  found  by  ex- 
perience that  He  is  precious  to  our  souls  ?  Can  we 
truly  say  He  is  my  Eedeemer,  and  my  Saviour,  my 
Shepherd,  and  my  Friend  ? 

These  are  serious  inquiries.  May  we  never  rest  till 
we  can  give  a  satisfactory  answer  to  them.  It  will  not 
projfit  us  to  read  about  Christ,  if  we  are  not  joined  to 
Him  by  living  faith.  Once  more  then  let  us  test  oui 
religion  by  this  question  ;  "  What  think  we  of  Christ  ?" 


MATTHEW  XXIII.  1—12. 


1  Then  spake  Jesus  to  the  multi- 
tude, and  to  his  disciples, 

2  baying,  the  Scribes  and  the  Pha- 
risees sit  in  Moses'  seat ; 

S  All  therefore  whatsoever  they  bid 
you  observe,  that  observe  and  do; 
but  do  not  ye  after  their  works :  for 
they  say,  and  do  not. 

4  For  they  bind  heavy  burdens  and 
grievous  to  be  borne,  and  lay  tlie7n 
on  men's  shoulders;  but  they  them- 
selves will  not  move  them  with  one  of 
their  fingers. 

5  But  all  their  works  they  do  for 
to  be  seen  of  men :  they  make  broad 
their  phylacteries,  and  enlarge  the 
lyjrders  of  their  garments, 

6  And  love  the  uppermost  rooms  at 


feasts,  and  the  chief  seats    in    the 
synagogues, 

7  And  greetings  in  the  markets,  and 
to  be  called  of  men,  Eabbi,  Rabbi. 

8  But  be  not  ye  called  Eabbi :  for 
one  is  your  Master,  even  Christ ;  and 
all  ye  are  brethren. 

9  And  call  no  man  your  father 
upon  the  earth :  for  one  is  your  Fa- 
ther, which  is  in  heaven. 

10  Neither  be  ye  called  masters: 
for  one  is  your  Master,  eiren  Christ. 

11  But  he  that  is  greatest  among 
you  shall  be  your  servant. 

12  And  whosoever  shall  exalt  him- 
self shall  be  abased ;  and  he  that  shall 
humble  himself  shall  be  exalted. 


We  are  now  beginning  a  chapter  which  in  one  respect  is 
the  most  remarkable  in  the  four  Gospels.  It  contains 
the  last  words  which  the  Lord  Jesus  ever  spoke  within 
the  walls  of  the  temple.  Those  last  words  consist  of  a 
withering  exposure  of  the  Scribes  and  Pharisees,  and  a 
sharp  rebuke  of  their  doctrines  and  practices.  Knowing 
full  well  that  His  time  on  earth  was  drawing  to  a  close, 
our  Lord  no  longer  keeps  back  his  opinion  of  the  leading 


-mi 

teachers  of  the  Jews.  Knowing  that  He  would  soon 
leave  His  followers  alone,  like  sheep  among  wolves, 
He  warns  them  plainly  against  the  false  shepherds,  by 
whom  they  were  surrounded. 

The  whole  chapter  is  a  signal  example  of  boldness 
and  faithfulness  in  denouncing  error.  It  is  a  striking 
proof  that  it  is  possible  for  the  most  loving  heart  to  use 
the  language  of  stern  reproof  Above  all  it  is  an  awful 
evidence  of  the  guilt  of  unfaithful  teachers.  So  long 
as  the  world  stands,  this  chapter  ought  to  be  a  warning 
and  a  beacon  to  all  ministers  of  religion.  No  sins  are 
so  sinful  as  theirs  in  the  sight  of  Christ. 

In  the  twelve  verses  which  begin  the  chapter,  we  see 
firstly,  the  duty  of  distinguishing  between  the  office  of  a 
false  teacher  and  his  example.  "  The  Scribes  and  Phari- 
sees sat  in  Moses'  seat."  Eightly  or  wrongly,  they  oc- 
cupied the  position  of  the  chief  public  teachers  of  religion 
among  the  Jews.  How^ever  unworthily  they  filled  the 
place  of  authority,  their  office  entitled  them  to  respect. 
But  while  their  office  was  respected,  their  bad  lives  were 
not  to  be  copied.  And  although  their  teaching  was  to 
be  adhered  to,  so  long  as  it  was  Scriptural,  it  was  not  to 
be  observed  when  it  contradicted  the  Word  of  God.  To 
use  the  words  of  Brentius,  "  They  were  to  be  heard  when 
^they  taught  what  Moses  taught,"  but  no  longer.  That 
such  was  our  Lord's  meaning  is  evident  from  the  whole 
tenor  of  the  chapter  we  are  reading.  False  doctrine  is 
there  denounced  as  well  as  false  practice.  , 

The  duty  here  placed  before  us  is  one  of  great  im- 
portance. There  is  a  constant  tendency  in  the  human 
mind  to  run  into  extremes.  If  we  do  not  regard  the 
13* 


29B  EXPOSITORY    THOUGHTS. 

office  of  the  minister  with  idolatrous  veneration,  we  are 
apt  to  treat  it  with  indecent  contempt.  Against  both 
these  extremes  we  have  need  to  be  on  our  guard.  How- 
ever much  we  may  disapprove  of  a  minister's  practice, 
or  dissent  from  his  teaching,  we  must  never  forget  to 
respect  his  office. — We  must  show  that  we  can  honor 
the  commission,  whatever  we  may  think  of  the  officer 
that  holds  it.  The  example  of  St.  Paul  on  a  certain 
occasion  is  worthy  of  notice,  "I  wist  not,  bretheren,  that 
he  was  the  high  priest :  for  it  is  written,  thou  shalt 
not  speak  evil  of  the  ruler  of  thy  people."  (Acts 
xxiii.  5.) 

We  see  secondly,  in  these  verses,  that  inconsistency, 
ostentation,  and  love  of  pre-eminence,  among  professors 
of  religion,  are  specially  displeasing  to  Christ  As  to  in- 
consistency it  is  remarkable  that  the  very  first  thing  our 
Lord  says  of  the  Pharisees  is,  that  "  they  say,  and  do 
not."  They  required  from  others  what  they  did  not 
practice  themselves. — As  to  ostentation,  our  Lord  declares 
that  they  did  all  their  works  "  to  be  seen  of  men."  They 
had  their  phylacteries,  or  strips  of  parchment,  with  texts 
written  on  them,  which  many  Jews  wore  on  their  clothes, 
made  of  an  excessive  size.  They  had  the  "  borders,"  or 
fringes  of  their  garments,  which  Moses  bade  Israelites  to 
wear  as  a  remembrance  of  God,  made  of  an  extravagant 
width.  (Num.  xv.  38.)  And  all  this  was  done  to  attract  no- 
tice, and  to  make  people  think  how  holy  they  were.  As  to 
dove  of  pre-eminence,  our  Lord  tells  us  that  the  Pharisees 
loved  to  have  ''the  chief  seats"  given  them  in  public  places, 
and  to  have  flattering  titles  addressed  to  them.  All  these 
things  our  Lord  holds  up  to  reprobation.    Against  all  He 


MATTHEW,    CHAP.    XXIII.  299 

would  have  us  watch  and  pray.  They  are  soul-ruining  sins. 
"How  can  ye  believe  which  receive  honor  one  of  another." 
(John  v.  44.)  Happy  would  it  have  been  for  the  Church 
of  Christ,  if  this  passage  had  been  more  deeply  pon- 
dered, and  the  spirit  of  it  more  implicitly  obeyed.  The 
Pharisees  are  not  the  only  people  who  have  imposed 
austerities  on  others,  and  affected  a  sanctity  of  apparel, 
and  loved  the  praise  of  man.  The  annals  of  Church 
history  show  that  only  too  many  Christians  have  walked 
closely  in  their  steps.  May  we  remember  this  and  be 
wise  !  It  is  perfectly  possible  for  a  baptised  Englishman 
to  be  in  spirit  a  thorough  Pharisee. 
,  We  see  in  the  third  place,  from  these  verses,  that 
Christians  must  never  give  to  any  man  the  titles  and 
honors  lohich  are  due  to  God  alone  and  to  His  Christ. 
We  are  to  "  call  no  man  Father  on  earth." 
^  The  rule  here  laid  down  must  be  interpreted  with 
proper  Scriptural  qualification.  We  are  not  forbidden  to 
esteem  ministers  very  highly  in  love  for  their  work's  sake. 
(1  Thess.  V.  13.)  Even  St.  Paul,  one  of  the  humblest 
saints,  called  Titus  "his  own  son  in  the  faith,"  and  says  to 
the  Corinthians,  "  I  have  begotten  you  through  the  gos- 
pel." (1  Cor.  iv.  15.)  But  still  we  must  be  very  careful 
that  we  do  not  insensibly  give  to  ministers  a  place  and 
an  honor  which  do  not  belong  to  them.  We  must 
never  allow  them  to  come  between  ourselves  and  Christ. 
The  very  best  are  not  infallible.  They  are  not  priests 
who  can  atone  for  us.  They  are  not  mediators  who  can 
undertake  to  manage  our  soul's  affairs  with  God.  They 
are  men  of  like  passions  with  ourselves,  needing  ii^e 
same  cleansing  blood,  and  the   same  renewing  Spirit, 


3uu 


EXPOSITORY    THOUGHTS. 


set  apart  to  a  high  and  holy  calling,  hut  still  after  all 
only  men.  Let  us  never  forget  these  things.  Such 
cautions  are  always  useful.  Human  nature  would  always 
rather  lean  on  a  visible  minister,  than  an  invisible  Christ. 
We  see  in  the  last  place,  that  there  is  no  grace  which 
should  distinguish  the  Christian  st  much  as  humility.  He 
that  would  be  great  in  the  eyes  of  Christ,  must  aim  at  a 
totally  different  mark  from  that  of  the  Pharisees.  His 
aim  must  be,  not  so  much  to  rule  as  to  serve  the  Church. 
Well  says  Baxter,  "  church  greatness  consisteth  in  being 
greatly  serviceable."  The  desire  of  the  Pharisee  was 
to  receive  honor,  and  to  be  called  "  master."  The 
desire  of  the  Christian  must  be  to  do  good,  and  to 
give  himself,  and  all  that  he  has  to  the  service  of 
others.  Truly  this  is  a  high  standard,  but  a  lower  one 
must  never  content  us.  The  example  of  our  blessed 
Lord,  the  direct  command  of  the  apostolic  Epistles,  both 
alike  require  us  to  be  "  clothed  with  humility."  (1 
Peter  v,  5.)  Let  us  seek  that  blessed  grace  day  by  day. 
None  is  so  beautiful,  however  much  despised  by  the 
world.  None  is  such  an  evidence  of  saving  faith,  and 
true  conversion  to  God.  None  is  so  often  commended 
by  our  Lord.  Of  all  His  sayings,  hardly  any  is  so  often 
repeated  as  that  which  concludes  the  passage  we  have 
now  read,  "  He  that  shall  humble  himself  shall  be  ex- 
alted." 


MATTHEW  XXIII.  13—33. 


18  But  woe  unto  you,  Scribes  and 
Pharisees,  hypocrites !  for  ^e  shut  up 
the  kingdom  of  heaven  agamst  men  : 


for  ye  neither  go  in  yourselves^  nei- 
tlier  suffer  ye  them  that  are  entering 
to  go  in. 


MATTHEW,    CHAP.    XXIII. 


mi 


.  14  Woe  unto  you,  Scribes  and 
Pharisees,  hypocrites  !  for  ye  devour 
widows'  liouses,  and  for  a  pretence 
make  long  prayer :  therefore  ye  sliall 
receive  the  greater  damnation. 

15  Woe  unto  you,  Scribes  and 
Pharisees,  hvpocrites  !  for  ye  compass 
sea  and  land  to  make  one  proselyte, 
and  when  he  is  made,  ye  make  him 
twofold  more  the  child  of  hell  than 
yourselves. 

16  Woe  unto  you,  ye  blind  guides, 
which  sav, Whosoever  shall  swear  by 
the  temple,  it  is  nothing ;  but  whoso- 
ever shall  swear  by  the  gold  of  the 
temple,  he  is  a  debtor  ! 

17  Te  fools  and  blind  !  for  whether 
is  greater,  the  gold,  or  the  temple 
that  sanctifieth  the  gold  ? 

18  And,  whosoever  shall  swear  by 
the  altar,  it  is  nothing;  but  whoso- 
ever sweareth  by  the  gift  that  is  upon 
it  he  is  guilty. 

19  Ye  fools  and  blind :  for  whether 
is  greater,  the  gift,  or  the  altar  that 
sanctifieth  the  gift  ? 

20  Whoso  therefore  shall  swear  by 
the  altar,  sweareth  by  it,  and  by  all 
things  thereon. 

21  And  whoso  shall  swear  by  the 
temple,  sweareth  by  it,  and  by  him 
that  dwelleth  therem. 

22  And  he  that  shall  swear  by 
heoven,  sweareth  by  the  throne  of 
God,  and  by  him  that  sitteth  there- 
on. 

23  _Woe  unto  you.  Scribes  and 
.Pharisees,   hypocrites  !    for  ye    pay 

tithe  of  mint  and  anise  and  cummin, 
and  have  omitted  the  weightier  mat- 


ters of  the  law,  judgment,  mercy,  and 
faith :  these  ought  ye  to  have  done, 
and  not  to  leave  the  other  undone. 

24  Ye  blind  guides  which  strain 
at  a  gnat,  and  swallow  a  camel. 

25  Woe  unto  you,  Scribes  and 
Pharisees,  hypocrites  !  for  ye  make 
clean  the  outside  of  the  cup  and  of 
the  platter,  but  within  they  are  full 
of  extortion  and  excess. 

26  Thou  blind  Pharisee,  cleanse 
first  that  which  is  within  the  cup  and 

E latter,  that  the  outside  of  them  may 
e  clean  also. 

27  Woe  unto  you.  Scribes  and 
Pharisees,  hypocrites  !  for  ye  are  like 
unto  whited  sepulchres,  which  indeed 
appear  beautiful  outward,  but  are 
within  full  of  dead  men's  bones,  and 
of  all  uncleanness. 

28  Even  so  ye  also  outwardly  ap- 
pear righteous  unto  men,  but  within 
ye  are  full  of  hypocrisy  and  iniquity. 

29  ^  Woe  unto  you.  Scribes  and 
Pharisees,  hypocrites !  because  ye 
build  the  tombs  of  the  prophets,  and 
garnish  the  sepulchres  of  the  right- 
eous, 

30  And  say.  If  we  had  been  in  the 
days  of  our  fathers,  we  would  not 
have  been  partakers  with  them  in  the 
blood  of  the  prophets. 

31  Wherefore  ye  be  witnesses  unto 
yourselves,  that  ye  are  the  children 
of  them  which  killed  the  prophets. 

32  Fill  ye  up  then  the  measure  of 
your  fathers. 

33  Ye  serpents,  ye  generation  of 
vipers,  how  can  ye  escape  the  dam- 
nation of  hell  ? 


We  have  in  these  verses  the  charges  of  our  Lord  against 
the  Jewish  teachers  ranged  under  eight  heads.  Standing 
in  the  midst  of  the  temple,  with  a  listening  crowd  around 
Him,  He  publicly  denounces  the  main  errors  of  the 
Scribes  and  Pharisees  in  unsparing  terms.  Eight  times 
He  uses  the  solemn  expression,  "  woe  unto  you."  Seven 
times  He  calls  them  "  hypocrites."  Twice  He  speaks  of 
them  as  blind  guides — twice  as  "  fools  and  blind" — once 
as  "  serpents  and  a  generation  of  vipers."    Let  us  mark 


^82  EXPOSITORY    THOUGHTS. 

that  language  well.  It  teaches  a  solemn  lesson.  It 
shows  how  utterly  abominable  the  spirit  of  the  Scribes 
and  Pharisees  is  in  God's  sight,  in  whatever  form  it  may- 
be found. 

Let  us  glance  shortly  at  the  eight  charges  which  our 
Lord  brings  forward,  and  then  seek  to  draw  from  the 
whole  passage  some  general  instruction. 

The  first  "  woe"  in  the  list  is  directed  against  the 
systematic  opposition  of  the  Scribes  and  Pharisees  to  the 
progress  of  the  Grospel.  They  "  shut  up  the  kingdom  of 
heaven.^'  They  would  neither  go  in  themselves,  nor  suffer 
others  to  go  in.  They  rejected  the  warning  voice  of  John 
the  Baptist.  They  refused  to  acknowledge  Jesus,  when 
He  appeared  among  them,  as  the  Messiah.  They  tried 
to  keep  back  Jewish  inquirers.  They  would  not  believe 
the  Gospel  themselves,  and  they  did  all  in  their  power 
to  prevent  others  believing  it.     This  was  a  great  sin. 

The  second  ^'  woe"  in  the  list  is  directed  against  the 
covetousness  and  self-aggrandizing  spirit  of  the  Scribes 
and  Pharisees.  They  "  devoured  widows'  houses,  and 
for  a  pretence  made  long  prayer."  They  imposed  on  the 
credulity  of  weak  and  unprotected  women,  by  an  affecta- 
tion of  great  devoutness,  until  they  were  regarded  as 
their  spiritual  directors.  They  scrupled  not  to  abuse  the 
influence  thus  unrighteously  obtained,  to  their  own 
temporal  advantage,  and  in  a  word  to  make  money  by 
their  religion.     This  again  was  a  great  sin. 

The  third  "  woe"  in  the  list  is  directed  against  the 
<ieal  of  the  Scribes  and  Pharisees  for  making  partisans. 
They  "  compassed  sea  and  land  to  make  one  proselyte." 
They  labored  incessantly  to  make  men  join  their  party 


aei3 

and  adopt  their  opinions.  They  did  this  from  no  desire 
to  benefit  men's  souls  in  the  least,  or  to  bring  them  to 
God.  They  only  did  it  to  swell  the  ranks  of  their  sect, 
and  to  increase  the  number  of  their  adherents,  and  their 
own  importance.  Their  religious  zeal  arose  from  sec- 
tarianism, and  not  from  the  love  of  Grod.  This  also  was 
a  great  sin. 

The  fourth  "  woe''  in  the  list  is  directed  against  the 
doctrines  of  the  Scribes  and  Pharisees  about  oaths. 
They  drew  subtle  distinctions  between  one  kind  of  oath 
and  another.  They  taught  the  Jesuitical  tenet,  that 
some  oaths  were  binding  on  men,  while  others  were  not. 
They  attached  greater  importance  to  oaths  sworn  "  by 
the  gold"  offered  to  the  temple,  than  to  oaths  sworn 
"  by  the  temple"  itself  By  so  doing  they  brought  the 
third  commandment  into  contempt— and  by  making  men 
overrate  the  value  of  alms  and  oblations,  advanced  their 
own  interests.     This  again  was  a  great  sin.* 

The  fifth  "  woe"  in  the  list  is  directed  against  the 
practice  of  the  Scribes  and  Pharisees,  to  exalt  trifles  in 
religion  above  serious  things,  to  put  the  last  things  first, 
and  the  first  last.  They  made  great  ado  about  tithing 
"  mint,"  and  other  garden  herbs,  as  if  they  could  not  be 
too  strict  in  their  obedience  to  God's  law.  And  yet  at 
the  same  time  they  neglected  great  plain  duties,  such  as 
justice,  charity,  and  honesty.    This  again  was  a  great  sin. 

*  This  practice  of  tampering  with  oaths,  was  well  known  among 
the  heathen,  as  a  feature  in  the  Jewish  character.  It  is  a  striking 
fact,  that  Martial,  the  Roman  poet,  specially  refers  to  it : 

"  Ecce  negas,  jurasque  mihi  per  templa  Tonantis  ; 

Non  credo :  Jura,  verpe,  per  Anchialum." — Martial,  ix.  94. 


304  EXPOSITORY    THOUGHTS. 

The  sixth  and  seventh  "  woes"  in  the  Kst  possess  too 
much  in  common  to  be  divided.  They  are  directed 
against  a  general  characteristic  of  the  religion  of  the 
Scribes.  They  set  outward  purity  and  decency  above  in- 
ward sanctification  and  purity  of  heart.  They  made  it  a 
religious  duty  to  cleanse  the  "  outside"  of  their  cups  and 
platters,  but  neglected  their  own  inward  man.  They 
were  like  whitened  sepulchres,  clean  and  beautiful  ex- 
ternally, but  within  full  of  all  corruption.  '•  Even  so 
they  outwardly  appeared  righteous,  but  within  were  full 
of  hypocrisy  and  iniquity."     This  also  was  a  great  sin. 

The  last  "woe"  in  the  list  is  directed  against  the 
affected  veneration  of  the  Scribes  and  Pharisees  for  the 
memory  of  dead  saints.  They  built  the  "  tombs  of  the 
prophets,"  and  garnished  "  the  sepulchres  of  the  right- 
eous." And  yet  their  own  lives  proved  that  they  were 
of  one  mind  with  those  who  "  killed  the  prophets." 
Their  own  conduct  was  a  daily  evidence  that  they  liked 
dead  saints  better  than  living  ones.  The  very  men  that 
pretended  to  honor  dead  prophets,  could  see  no  beauty 
in  a  living  Christ.     This  also  was  a  great  sin.* 

Such  is  the  melancholy  picture  which  our  Lord  gives 

*  A  passage  from  the  Berlenberger  Bible  on  this  subject  is  suffi- 
ciently striking  to  deserve  insertion. 

"  Ask  in  Moses's  times,  who  were  the  good  people,  they  will  be 
Abraham,  Isaac,  and  Jacob,  but  not  Moses — he  should  be  stoned. 
Ask  in  Samuel's  times,  who  were  the  good  people,  they  will  be 
Moses  and  Joshua,  but  not  Samuel.  Ask  in  the  times  of  Christ, 
who  were  such,  they  will  be  all  the  former  prophets  with  Samuel,  but 
not  Christ  and  His  apostles." 

The  Latin  proverbs  "  mortui  non  mordent,"  and  "  sit  divus,  dum- 
modo  non  vivus,"  are  both  illustrative  of  the  same  truth. 


MATTHEW^  CHAP.    XXIII.  805 

of  Jewish  teachers.  Let  us  turn  from  the  contemplation 
of  it  with  sorrow  and  humihation.  It  is  a  fearful  exhi- 
bition of  the  morbid  anatomy  of  human  nature.  It  is  a 
picture  which  unhappily  has  been  reproduced  over  and 
over  again  in  the  history  of  the  Church  of  Christ.  There 
is  not  a  point  in  the  character  of  the  Scribes  and  Phari- 
sees in  which  it  might  not  be  easily  shown,  that  persons 
calling  themselves  Christians  have  often  walked  in  their 
steps.''' 

Let  us  learn  from  the  whole  passage  how  deplorable 
was  the  condition  of  the  Jewish  nation  when  our  Lord 
was  upon  earth.  When  such  were  the  teachers,  what 
must  have  been  the  miserable  darkness  of  the  taught  ! 
Truly  the  iniquity  of  Israel  had  come  to  the  full.  It 
was  high  time  indeed  for  the  Sun  of  Righteousness  to 
arise  and  the  Gospel  to  be  preached. 

Let  us  learn  from  the  whole  passage  how  abominable 
is  hypocrisy  in  the  sight  of  God.  These  Scribes  and 
Pharisees  are  not  charged  with  being  thieves  or  murder- 
ers, but  with  being  hypocrites  to  the  very  core.  What- 
ever we  are  in  our  religion,  let  us  resolve  never  to  wear 
a  cloak.     Let  us  by  all  means  be  honest  and  real. 

Let  us  learn  from  the  whole  passage  how  awfully 
dangerous  is  the  position  of  an  unfaithful  minister.  It  is 
bad  enough  to  be  blind  ourselves.    It  is  a  thousand  times 

*  I  cannot  avoid  the  opportunity  of  here  expressing  my  firm  con- 
viction, that  our  Lord's  sayings  in  this  chapter  are  meant  to  bear  a 
prophetical  signification,  and  to  apply  to  corruptions  which  He  fore- 
saw would  spring  up  in  His  professing  Church.  Beyond  doubt  there 
is  a  most  unhappy  similarity  between  the  doctrines  and  practices  of 
the  Scribes  and  Pharisees,  and  many  of  the  leading  corruptions  of  the 
Church  of  Rome. 


806 


EXPOSITORY    THOUGHTS. 


worse  to  be  a  blind  guide.  Of  all  men  none  is  so 
culpably  wicked  as  an  unconverted  minister,  and  none 
will  be  judged  so  severely.  It  is  a  solemn  saying  about; 
such  an  one,  "  He  resembles  an  unskilful  pilot  :  he  does 
not  perish  alone." 

Finally,  let  us  beware  of  supposing  from  this  passage, 
that  the  safest  course  in  religion  is  to  make  no  profession 
at  all.  This  is  to  run  into  a  dangerous  extreme.  It 
does  not  follow  that  there  is  no  such  thing  as  true  pro- 
fession, because  some  men  are  hypocrites.  It  does  not 
follow  that  all  money  is  bad,  because  there  is  much 
counterfeit  coin.  Let  not  hypocrisy  prevent  our  con- 
fessing Christ,  or  move  from  us  our  steadfastness,  if  we 
have  confessed  Him.  Let  us  press  on,  looking  unto 
Jesus,  and  resting  on  Him,  praying  daily  to  be  kept  from 
error,  and  saying  with  David,  "let  my  heart  be  sound  in 
thy  statutes."  (Psalm  cxix.  80.) 


MATTHEW  XXIII.  84—89. 


84  Wherefore,  behold,  I  send  unto 
you  prophets,  and  wise  men,  and 
Scribes :  and  some  of  them  ye  shall 
kill  and  crucify ;  and  some  of  them 
Bhall  ye  scourge  in  your  synagogues, 
and  persecute  them  from  city  to  city : 

35  That  upon  you  may  come  all 
the  righteous  blood  shed  upon  the 
earth,  from  the  blood  of  righteous 
Abel  unto  the  blood  of  Zacharias  son 
of  Baraehias,  whom  ye  slew  between 
the  temple  and  the  altar. 

36  Verily  I  say  unto  you.  All  these 
tilings  shall  come  upon  this  generation. 


37  0  Jerusalem,  Jerusalem,  thou 
that  killest  the  prophets,  and  stonest 
them  which  are  sent  unto  thee,  how 
often  would  I  have  gathered  thv  chil- 
dren together,  even  as  a  hen  gatnereth 
her  chickens  under  her  wings,  and  ye 
would  not ! 

38  Behold,  your  house  is  left  unto 
you  desolate. 

39  For  1  say  unto  you,  Ye  shall 
not  see  me  henceforth,  till  ye  shall 
say.  Blessed  is  he  that  cometh  in  the 
name  of  the  Lord. 


These  verses  form  the  conclusion  of  our  Lord  Jesus 
Christ's  address,  on  the  subject  of  the  Scribes  and  Phari- 
sees.    They  are  the  last  words  which  He  ever  spoke,  as 


si,  public  teacher,  in  the  hearing  of  the  people.  The 
characteristic  tenderness  and  compassion  of  our  Lord, 
shine  forth  in  a  striking  manner  at  the  <close  of  His 
ministry.  Though  He  left  His  enemies  in  unbelief,  He 
shows  that  He  loved  and  pitied  them  to  the  last. 

We  learn,  in  the  first  place,  from  these  verses,  that  God 
often  takes  great  pains  with  ungodly  me7i.  He  sent  the 
Jews  ^'prophets  and  wise  men  and  scribes.''  He  gave 
them  repeated  warnings.  He  sent  them  message  after 
message.  He  did  not  allow  them  to  go  on  sinning  with- 
out rebuke.  They  could  never  say  that  they  were  not 
told  when  they  did  wrong. 

This  is  the  way  in  which  God  generally  deals  with 
unconverted  Christians.  He  does  not  cut  them  off  in 
their  sins  without  a  call  to  repentance.  He  knocks  at 
the  door  of  their  hearts  by  sicknesses  and  afflictions.  He 
assails  their  consciences  by  sermons,  or  by  the  advice  of 
friends.  He  summons  them  to  consider  their  ways  by 
opening  the  grave  under  their  eyes,  and  taking  away 
from  them  their  idols.  They  often  know  not  what  it  all 
means.  They  are  often  blind  and  deaf  to  all  His  gracious 
messages.  But  they  will  see  His  hand  at  last,  though 
perhaps  too  late.  They  will  find  that  ^'  God  spake  once, 
yea  twice,  but  they  perceived  it  not."  (Job  xxxiii.  14.) 
They  will  discover  that  they  too,  like  the  Jews,  had 
prophets,  and  wise  men,  and  Scribes  sent  to  them. 
There  was  a  voice  in  every  providence,  "  Turn  ye,  turn 
ye,  why  will  ye  die  ?"     (Ezek.  xxxiii.  11.) 

We  learn,  in  the  second  place,  from  these  verses,  that 
God  tahesnotice  of  the  treatment  ivhichHisinessengers  and 
ministers  receive,  and  loill  one  day  reckon  for  it.     The 


308  EXPOSITORY   THOUGHTS. 

Jews,  as  a  nation,  had  often  given  the  servants  of  God 
most  shameful  usage.  They  had  often  dealt  with  them 
as  enemies,  because  they  told  them  the  truth.  Some 
they  had  persecuted,  and  some  they  had  scourged,  i  nd 
some  they  had  even  killed.  They  thought  perhaps  that 
no  account  would  be  required  of  their  conduct.  But 
our  Lord  tells  them  they  were  mistaken.  There  was 
an  eye  that  saw  all  their  doings.  There  was  a  hand 
that  registered  all  the  innocent  blood  they  shed,  in  books 
of  everlasting  remembrance.  The  dying  words  of  Zach- 
arias,  who  was  "slain  between  the  temple  and  the  altar," 
would  be  found  after  eight  hundred  and  fifty  years, 
not  to  have  fallen  to  the  ground. — He  said,  as  he  died, 
"  the  Lord  look  upon  it  and  require  it."  (2  Chron. 
xxiv.  22.)*  Yet  a  few  years,  and  there  would  be  such 
an  inquisition  for  blood  at  Jerusalem  as  the  world  had 
never  seen.  The  holy  city  would  be  destroyed.  The 
nation  which  had  murdered  so  many  prophets  would 
itself  be  wasted  by  famine,  pestilence,  and  the  sword. 
And  even  those  that  escaped  would  be  scattered  to 
the  four  winds,  and  become,  like  Cain  the  murderer, 
"  fugitives  and  vagabonds  upon  earth."  We  all  know 
how  literally  these  sayings  were  fulfilled.     Well  might 

*  It  is  remarkable  that  the  Zacharias  here  spoken  of  is  described  in 
Chronicles  as  the  son  of  Jehoida.  Our  Lord  speaks  of  him  as  the  son  of 
Barachias.  This  discrepancy  has  led  some  to  suppose  that  the  Zacha- 
rias here  spoken  of  could  not  be  the  one  who  was  murdered  in  the  days 
of  Joash,  but  an  entirely  different  person.  But  there  seems  no  suffi- 
cient reason  for  this  supposition.  By  far  the  most  satisfactory  explana- 
tion appears  to  be,  that  the  father  of  Zacharias  had  two  names,  Jehoi- 
ada  and  Barachias.  It  was  not  at  all  uncommon  among  the  Jews  to 
have  two  names.   Matthew  was  also  called  Levi,  and  Jude  Thaddeus. 


309 

our  Lord  say,  "  Yerily  all  these  things  shall  come  upon 
this  generation." 

It  is  good  for  us  all  to  mark  this  lesson  well.  We 
are  too  apt  to  think  that  "  bygones  are  bygones/'  and 
that  things  which  to  us  are  past,  and  done,  and  old, 
will  never  be  raked  up  again.  But  we  forget  that  with 
God  "one  day  is  as  a  thousand  years"  and  that  the  events 
of  a  thousand  years  ago  are  as  fresh  in  His  sight,  as 
the  events  of  this  very  hour.  God  "  requireth  that  which 
is  past,"  and  above  all,  God  will  require  an  account  of  the 
treatment  of  His  saints.  The  blood  of  the  primitive 
Christians  shed  by  the  Roman  Emperors, — the  blood  of 
the  Yallenses  and  Albigenses,  and  the  sufferers  at  the 
massacre  of  St.  Bartholomew, — the  blood  of  the  martyrs 
who  were  burned  at  the  time  of  the  Reformation,  and 
of  those  who  have  been  put  to  death  by  the  Inquisition — • 
all,  aU  will  yet  be  accounted  for.  It  is  an  old  saying, 
that  "  the  mill-stones  of  God's  justice  grind  slowly,  but 
they  grind  very  fine."  The  world  will  yet  see  that  "  there 
is  a  God  that  judgeth  in  the  earth."  (Psalm  Iviii.  11.) 
^Tf<  Let  those  who  persecute  God's  people  in  the  present 
day  take  heed  what  they  are  doing.  Let  them  know 
that  all  who  injure,  or  ridicule,  or  mock,  or  slander 
others  on  account  of  their  religion,  commit  a  great  sin. 
Let  them  know  that  Christ  takes  notice  of  every  one 
who  persecutes  his  neighbor  because  he  is  better  than 
himself,  or  because  he  prays,  reads  his  Bible,  and  thinks 
about  his  soul.  He  lives  who  said,  "  he  that  toucheth 
you,  toucheth  the  apple  of  mine  eye."  (Zech.  ii.  8.)  The 
judgment  day  will  prove  that  the  King  of  kings  will 
reckon  with  all  w  ho  insult  His  servants. 


310  EXPOSITORY    THOUGHTS. 

We  learn,  in  the  last  place,  from  these  verses,  that  thosb 
who  are  lost  for  ever,  are  lost  through  their  oion  fault. 

The  words  of  our  Lord  Jesus  Christ  are  very  remarb4 
able.     He  says,  "  I  would  have  gathered  thy  children 
together, — and  ye  would  not." 

There  is  something  peculiarly  deserving  of  notice  in 
this  expression.  It  throws  light  on  a  mysterious  subject, 
and  one  which  is  often  darkened  by  human  explanations. 
It  shows  that  Christ  has  feelings  of  pity  and  mercy  for 
many  who  are  not  saved,  and  that  the  grand  secret  of 
man's  ruin  is  his  want  of  will.  Impotent  as  man  is 
by  nature, — unable  to  think  a  good  thought  of  himself, — 
without  power  to  turn  himself  to  faith  and  calling  upon 
God, — he  still  appears  to  have  a  mighty  ability  to  ruin 
his  own  soul.  Powerless  as  he  is  to  good,  he  is  still 
powerful  to  evil.  We  say  rightly  that  a  man  can  do  noth- 
ing of  himself,  but  we  must  always  remember  that  the 
seat  of  impotence  is  his  will.  A  will  to  repent  and  be- 
lieve no  man  can  give  himself,  but  a  will  to  reject  Christ 
and  have  his  own  way,  every  man  possesses  by  nature, 
and  if  not  saved  at  last,  that  will  shall  prove  to  have 
been  his  destruction.  "  Ye  luill  not  come  to  me,''  says 
Christ,  "  that  ye  might  have  life."   (John  v.  40.) 

Let  us  leave  the  subject  with  the  comfortable  reflec- 
tion, that  with  Christ  nothing  is  impossible.  The  hardest 
heart  can  be  made  willing  in  the  day  of  His  power. 
Grace  beyond  doubt  is  irresistible.  But  never  let  us  for- 
get, that  the  Bible  speaks  of  man  as  a  responsible  being, 
and  that  it  says  of  some,  ''  ye  do  always  resist  tjie  Holy 
Ghost."  (Acts  vii.  51.)  Let  us  understand  that  the  ruin 
of  those  who  are  lost,  is  not  because  Christ  was  not  willing 


311 

to  save  them — nor  yet  because  they  wanted  to  be  saved, 
but  could  not — but  because  they  would  not  come  to  Christ. 
Let  the  ground  we  take  up  be  always  that  of  the  passage 
we  are  now  considering — Christ  would  gather  men,  but 
thejwiU  not  to  be  gathered  ;  Christ  would  save  men,  but 
they  loill  not  to  be  saved.  Let  it  be  a  settled  principle 
in  our  religion,  that  men's  salvation,  if  saved,  is  wholly 
of  God  ;  and  that  man's  ruin,  if  lost,  is  wholly  of  himself. 
The  evil  that  is  in  us  is  all  our  own.  The  good,  if  we 
have  any,  is  all  of  God.  The  saved  in  the  next  world 
will  give  God  all  the  glory.  The  lost  in  the  next  world- 
will  find  that  they  have  destroyed  themselves.  (Hosea 
xiii.  9.) 


MATTHEW  XXIV.  1—14. 


1  And  Jesus  went  out,  and  departed 
from  the  temple:  and  his  disciples 
came  to  him  for  to  shew  him  the 
buildings  of  the  temple. 

2  And  Jesus  said  unto  them,  See 
ye  not  all  these  things  ?  verily  I  say 
unto  you.  There  shall  not  be  left  here 
one  stone  upon  another,  that  shall 
not  be  thrown  down. 

3  And  as  he  sat  upon  the  mount  of 
Olives,  the  disciples  came  unto  him 
privately,  saying,  Tell  us,  when  shall 
these  things  be,  and  what  shall  be  the 
sign  of  thy  coming,  and  of  the  end  of 
the  world  ? 

4  And  Jesus  answered  and  said  unto 
them.  Take  heed  that  no  man  deceive 
you. 

5  For  many  shall  come  in  my  name, 
saying,  I  am  Christ ;  and  shall  deceive 
many. 

6  And  ye  shall  hear  of  M'ars  and 
rumoi's  of  wars :  see  that  ye  be  not 
troubled :  for  all  these  things  must 
come  to  pass,  but  the  end  is  not  yet. 


7  For  nation  shall  rise  against  na- 
tion, and  kingdom  against  kingdom  : 
and  there  shall  be  famines,  and  pesti- 
lences, and  earthquakes,  in  clivers 
places. 

8  All  these  are  the  beginning  of 
sorrows. 

9  Then  shall  they  deliver  you  up 
to  be  afflicted,  and  shall  kill  you :  ana 
ye  shall  be  hatei  of  all  nations  for  my 
name's  sake. 

10  And  then  shall  many  be  offended, 
and  shall  betray  one  another,  and 
shall  hate  one  another. 

11  And  many  false  prophets  shall 
rise,  and  shall  deceive  many. 

12  And  because  iniquity  shall  a- 
bound,  the  love  of  many  shall  wax 
cold. 

13  But  he  that  shall  endure  unto 
the  end,  the  same  shall  be  saved. 

14  And  this  Gospel  of  the  kingdom 
shall  be  preached  in  all  the  world  for 
a  witness  unto  all  nations  ;  and  then 
shall  the  end  come. 


•*These  verses  begin  a  chapter  full  of  prophecy — prophecy 


312  EXPOSITORY    THOUGHTS. 

of  which  a  large  portion  is  unfulfilled — prophecy  which 
ought  to  be  deeply  interesting  to  all  true  Christians.  It 
is  a  subject  to  which  the  Holy  Ghost  says,  we  "do  well 
to  take  heed."     (2  Peter  i.) 

All  portions  of  Scripture  like  this,  ought  to  be  ap- 
proached with  deep  hunaility,  and  earnest  prayer  for  the 
teaching  of  the  Spirit.  On  no  point  have  good  men  so 
entirely  disagreed  as  on  the  interpretation  of  prophecy. 
On  no  point  have  the  prejudices  of  one  class,  the  dogma- 
tism of  a  second,  and  the  extravagance  of  a  third,  done  so 
much  to  rob  the  church  of  truths,  which  Grod  intended  to 
be  a  blessing.  Well  says  Olshausen,  "  What  does  not 
man  see,  or  fail  to  see,  when  it  serves  to  establish  his 
own  favorite  opinions  T' 

To  understand  the  drift  of  the  whole  chapter,  we  must 
carefully  keep  in  view  the  question  which  gave  rise  to 
our  Lord's  discourse.  On  leaving  the  temple  for  the  last 
time,  the  disciples,  with  the  natural  feeling  of  Jews, 
had  called  their  Master's  attention  to  the  splendid  build- 
ings of  which  it  was  composed.  To  their  surprise  and 
amazement.  He  tells  them  that  the  whole  was  about  to 
be  destroyed.  These  words  appear  to  have  sunk  deeply 
into  the  minds  of  the  disciples.  They  came  to  Him,  as 
He  sat  upon  the  Mount  of  Olives,  and  asked  Him  with 
evident  anxiety,  "  Tell  us  when  shall  these  things  be  ? 
and  what  shall  be  the  sign  of  thy  coming,  and  of  the 
end  of  the  world  T^ — In  these  words  we  see  the  clue 
to  the  subject  of  the  prophecy  now  before  us.  It  em- 
braces three  points— one, the  destruction  of  Jerusalem; 
— another,  the  second  personal  advent  of  Christ ; — and  a 
third,  the  end  of  the  world.     These  three  points  are  un- 


SIS 

doubtedly  in  some  parts  of  the  chapter  so  entwined 
together,  that  it  is  difficult  to  separate  and  disentangle 
them.  But  all  these  points  appear  distinctly  in  the 
chapter,  and  without  them  it  cannot  be  fairly  explained. 

The  first  fourteen  verses  of  the  prophecy  are  taken 
up  with  general  lessons  of  wide  range  and  application. 
They  seem  to  apply  with  equal  force  to  the  close  of 
both  Jewish  and  Christian  dispensations,  the  one  event 
being  strikingly  typical  of  the  other.  They  certainly 
demand  special  notice  from  us,  on  whom  the  latter  ends 
of  the  world  are  come.  Let  us  now  see  what  those 
lessons  are. 

The  first  general  lesson  before  us,  is  a  warning  against 
deception.  The  very  first  words  of  the  discourse  are, 
"  Take  heed  that  no  man  deceive  you." 

A  more  needful  warning  than  this  cannot  be  conceived. 
Satan  knows  well  the  value  of  prophecy,  and  has  ever 
labored  to  bring  the  subject  into  contempt.  How  many 
false  Christs  and  false  prophets  arose  before  the  de- 
struction of  Jerusalem,  the  works  of  Josephus  abundantly 
prove.  In  how  many  ways  the  eyes  of  man  are  con- 
tinually blinded  in  the  present  day,  as  to  things  to 
come,  it  might  easily  be  shown.  Irvingism  and  Mormon- 
ism  have  been  only  too  successfully  used  as  arguments 
for  rejecting  the  whole  doctrine  of  the  second  advent  of 
Christ.     Let  us  watch,  and  be  on  our  guard. 

Let  no  man  deceive  us  as  to  the  leading /ac^s  of  unful- 
filled prophecy,  by  telling  us  they  are  impossible, — or  as 
to  the  manner  in  which  they  will  be  brought  to  pass,  by 
telling  us  it  is  improbable  and  contrary  to  past  experi- 
ence.   Let  no  man  deceive  us  as  to  the  time  when 

14 


314  EXPOSITORY   THOUGHTS. 

unfulfilled  prophecies  will  be  accomplished,  either  by 
fixing  dates  on  the  one  hand,  or  bidding  us  wait  for  the 
conversion  of  the  world  on  the  other. — On  all  these 
points  let  the  plain  meaning  of  Scripture  be  our  only 
guide,  and  not  the  traditional  interpretations  of  men. 
Let  us  not  be  ashamed  to  say  that  we  expect  a  literal 
fulfilment  of  unfulfilled  prophecy.  Let  us  frankly  allow 
that  there  are  many  things  we  do  not  understand,  but 
still  hold  our  ground  tenaciously, — ^believe  much, — wait 
long, — and  not  doubt  that  all  will  one  day  be  made  clear. 
Above  all,  let  us  remember  that  the  first  coming  of 
Messiah  to  suffer,  was  the  most  improbable  event  that 
could  have  been  conceived,  and  let  us  not  doubt  that 
as  He  literally  came  in  person  to  suffer,  so  He  mil 
literally  come  again  in  person  to  reign. 

The  second  grand  lesson  before  us,  is  a  loarning 
agaiTist  over-sanguine  and  extravagant  expectations  as 
to  things  toMch  are  to  happen  before  the  end  comes.  It 
is  a  warning  as  deeply  important  as  the  preceding  one. 
Happy  would  it  have  been  for  the  Church,  if  it  had  not 
been  so  much  neglected. 

We  are  not  to  expect  a  reign,  of  universal  peace, 
happiness,  and  prosperity,  before  the  end  comes.  If  we 
do,  we  shall  be  greatly  deceived.  Our  Lord  bids  us  look 
for  ''  wars,  famines,  pestilence,"  and  persecution.  It  is 
vain  to  expect  peace  until  the  Prince  of  Peace  returns. 
Then,  and  not  till  then,  the  swords  shall  be  beaten  into 
ploughshares,  and  nations  learn  war  no  more.  Then, 
and  not  till  then,  the  earth  shall  bring  forth  her  increase. 
(Isai.  ii.  4.  Psal.  Ixviii.  6.) 

We  are  not  to  expect  a  time  of  universal  purity  of 


MATTHEW,    CHAP.    XXIV.  815 

doctrine  and  practice  in  the  Churcli  of  Christ,  before  the 
end  comes.  If  we  do,  we  shall  be  greatly  mistaken. 
Our  Lord  bids  us  look  for  the  rising  of  "  false  prophets," 
the  "abounding  of  iniquity,"  and  the  "  waxing  cold  of  the 
love  of  many."  The  truth  will  never  be  received  by  all 
professing  Christians,  and  holiness  be  the  rule  among 
men,  until  the  great  Head  of  the  Church  returns,  and 
Satan  is  bound.  Then,  and  not  till  theu,  there  will  be  a 
glorious  Church,  without  spot  or  blemish.  (Ephes.  v.  27.) 

We  are  not  to  expect  that  all  the  world  will  be  con- 
verted before  the  end  comes.  If  we  do,  we  shall  be 
greatly  mistaken.  "  The  Gospel  is  to  be  preached  in  all 
the  world  for  a  witness  unto  all  nations,"  but  we  must 
not  think  that  we  shall  see  it  universally  believed.  It 
will  "take  out  a  people,"  wherever  it  is  faithfully 
preached,  as  witnesses  to  Christ,  but  the  full  gathering 
of  the  nations  shall  never  take  place  until  Christ  comes. 
Then,  and  not  till  then,  shall  the  earth  be  full  of  the 
knowledge  of  the  Lord,  as  the  waters  cover  the  sea. 
(Acts  XV.  14  ;  Habak.  ii.  14.) 

Let  us  lay  these  things  to  heart,  and  remember  them 
well.  They  are  eminently  truths  for  the  present  times. 
Let  us  learn  to  be  moderate  in  our  expectations  from  any 
existing  machinery  in  the  Church  of  Christ,  and  we  shall 
be  spared  much  disappointment.  Let  us  make  haste  to 
spread  the  Gospel  in  the  world,  for  the  time  is  short,  not 
long. — The  night  cometh  when  no  man  can  work. 
Troublous  times  are  ahSad.  Heresies  and  persecutions 
may  soon  weaken  and  distract  the  churches.  A  fierce 
war  of  principles  may  soon  convulse  the  nations.  Tho 
doors  now  open  to  do  good  may  soon  be  shut  for  ever. 


316 


EXPOSITORY    THOUGHTS. 


Our  eyes  may  yet  see  tlie  sun  of  Christianity  go  down 
like  the  sun  of  Judaism,  in  clouds  and  storms.     Above 
».ll,  let  us  long  for  our  Lord's  return.     Oh  !  for  a  heart 
0  pray  daily,  "  Come,  Lord  Jesus  !" 


MATTHEW  XXIV.  15—28. 


15  When  ye  therefore  shall  see  the 
abomination  of  desolation,  spoken  of 
by  Daniel  the  prophet,  stand  in  the 
holv  place,  (whoso  readeth,  let  him 
understand :) 

16  Then  let  them  which  be  in 
Judsea  flee  into  the  mountains : 

17  Let  him  which  is  on  the  house- 
top not  come  down  to  take  any  thing 
out  of  his  house. 

18  Neither  let  him  which  is  in  the 
field  return  back  to  take  his  clothes. 

19  And  woe  unto  them  that  are 
with  child,  and  to  them  that  give 
such  in  those  days  ! 

20  But  pray  ye  that  your  flight  be 
not  in  the  winter,  neither  on  the 
sabbath  day: 

21  For  then  shall  be  great  tribula- 
tion, such  as  was  not  since  the  begin- 
ning of  the  world  to  this  time,  no,  nor 
ever  shall  be. 

22  And  except  those  days  should 


be  shortened,  there  should  no  flesh  be 
saved ;  but  for  the  elect's  sake  those 
days  shall  be  shortened. 

23  Then  if  any  man  shall  say  unto 
you,  Lo,  here  is  Christ,  or  there  ;  be- 
lieve it  not. 

24  For  there  shall  arise  ^Ise  Christs, 
and  false  prophets,  and  shall  shew 
great  signs  and  wonders  ;  insomuch 
that,  i^it  were  possible,  they  shall  de- 
ceive the  very  elect. 

25  Behold,  I  have  told  you  before. 

26  Wherefore  if  they  shall  say  unto 
you.  Behold,  he  is  in  the  desert;  go 
not  forth  ;  behold,  Tie  is  in  the  secret 
chambers ;  believe  it  not. 

27  For  as  the  lightning  cometh  out 
of  the  east,  and  shinetheven  unto  the 
west ;  so  shall  also  the  coming  of  the 
Son  of  man  be. 

28  For  wheresoever  the  carcase  is, 
there  will  the  eagles  be  gathered  to- 
gether. 


One  main  subject  of  this  part  of  our  Lord's  prophecy, 
is  the  taking  of  Jerusalem  by  the  Komans.  That  great 
event  took  place  about  forty  years  after  the  words  we 
have  now  read  were  spoken.  A  full  account  of  it  is  to 
be  found  in  the  writings  of  the  historian  Josephus.  Those 
writings  are  the  best  comment  on  our  Lord's  words. 
They  are  a  striking  proof  of  the  accuracy  of  every  tittle 
of  His  predictions.*     The  horrors  and  miseries  which 

*  These  are  the  words  of  Josephus.  They  are  the  more  remark- 
able when  we  remember  that  he  was  not  a  Christian.  "  No  other 
city  ever  suffered  such  things.    All  the  calamities  which  have  ever 


317 

^t}ie  Jews  endured  throughout  the  siegeof  their  city  exceed 
^anything  on  record.  It  was  truly  a  time  of  "tribulation, 
such  as  was  not  since  the  beginning  of  the  world." 

It  surprises  some  to  find  so  much  importance  attached 
to  the  taking  of  Jerusalem.  They  would  rather  regard 
the  whole  chapter  as  unfulfilled.  Such  persons  forget 
that  Jerusalem  and  the  temple  were  the  heart  of  the 
old  Jewish  dispensation.  When  they  were  destroyed, 
the  old  Mosaic  system  came  to  an  end.  The  daily 
sacrifice,  the  yearly  feasts,  the  altar,  the  holy  of  holies, 
the  priesthood,  were  aU  essential  parts  of  revealed  reli- 
gion, till  Christ  came,  but  no  longer.  When  He  died 
upon  the  cross,  their  work  was  done.  They  were  dead, 
and  it  only  remained  that  they  should  be  buried. — But 
it  was  not  fitting  that  this  thing  should  be  done 
quietly.  The  ending  of  a  dispensation  given  with  so 
jnuch  solemnity  at  Mount  Sinai,  might  well  be  expected 
to  be  marked  with  peculiar  solemnity.  The  destruction 
of  the  holy  temple,  where  so  many  old  saints  had 
seen  "  shadows  of  good  things  to  come,"  might  well  be 
expected  to  form  a  subject  of  prophecy.  And  so  it  was. 
The  Lord  Jesus  specially  predicts  the  desolation  of  "the 
holy  place."  The  great  High  Priest  describes  the  end 
of  the  dispensation  which  had  been  a  schoolmaster  to 
bring  men  to  Himself. 

But  we  must  not  suppose  that  this  part  of  our  Lord's 
■prophecy  is  exhausted  by  the  first  taking  of  Jerusalem. 
It  is  more  than  probable  that  our  Lord's  words  have  a 
further  and  deeper  application  still.     It  is  more  than 

happened  to  any  from  the  beginning,  seem  not  comparable  to  those 
which  befel  the  Jews." 


318  EXPOSITOliY    THOUGHTS. 

probable  that  they  apply  to  a  second  siege  of  Jerusalem, 
which  is  yet  to  take  place,  when  Israel  has  returned  to 
their  own  land — and  to  a  second  tribulation  on  the  inha- 
bitants thereof,  which  shall  only  be  stopped  by  the  advent 
of  our  Lord  Jesus  Christ.  Such  a  view  of  this  passage 
may  sound  startling  to  some.*  But  those  who  doubt  its 
correctness  would  do  well  to  study  the  last  chapter  of 
the  prophet  Zechariah,  and  the  last  chapter  of  Daniel. 
These  two  chapters  contain  solemn  things.  They  throw 
great  light  on  the  verses  we  are  now  reading,  and  their 
connection  with  the  verses  which  immediately  follow. 

It  now  remains  for  us  to  consider  the  lessons  which 
this  passage  contains  for  our  own  personal  edification. 
These  lessons  are  plain  and  unmistakeable.  In  them  at 
least  there  is  no  darkness  at  all. 

For  one  thing,  we  see  that  flight  from  danger  may 
sometimes  he  the  positive  duty  of  a  Christian.  Our  Lord 
Himself  commanded  his  people  under  certain  circum- 
stances "  to  flee.'' 

The  servant  of  Christ  undoubtedly  is  not  to  be  a  coward. 
He  is  to  confess  his  master  before  men.  He  is  to  be 
willing  to  die,  if  needful,  for  the  truth.  But  the  servant 
of  Christ  is  not  required  to  run  into  danger,  unless  it 
comes  in  the  line  of  duty.     He  is  not  to  be  ashamed  to 

*  I  think  it  well  to  say,  that  Irenseus,  and  Hilary  among  the 
fathers,  and  Ferus  in  the  sixteenth  century,  all  refer  the  fulfilment  of 
this  part  of  our  Lord's  prophecy  to  the  end  of  the  world,  when  a 
personal  Antichrist"  shall  appear.  Hilary  considers  that  the  verse 
which  speaks  of  "  the  abomination  of  desolation  standing  in  the  holy 
place,"  will  be  fulfilled  by  the  rise  of  a  mighty  personal  Antichrist, 
who  shall  be  worshipped  by  infidels.  In  connection  with  this  verse, 
2  Thess.  il  4,  deserves  attentive  study. 


MATTHEW,    CHAP.    XXIV.  319 

use  reasonable  means  to  provide  for  his  personal  safety, 
when  no  good  is  to  be  done  by  dying  at  his  post.  There 
is  deep  wisdom  in  this  lesson.  The  true  martyrs  are 
not  always  those  who  court  death,  and  are  in  a  hurry 
to  be  beheaded  or  burned.  There  are  times  when  it 
shows  more  grace  to  be  quiet,  and  wait,  and  pray,  and 
watch  for  opportunities,  than  to  defy  our  adversaries,  and 
rush  into  the  battle.  May  we  have  wisdom  to  know 
how  to  act  in  time  of  persecution  !  It  is  possible  to  be 
rash,  as  well  as  to  be  a  coward — and  to  stop  our  own 
usefulness  by  being  over  hot,  as  well  as  by  being  over 
cold. 

We  see,  for  another  thing,  that  in  delivering  this  pro- 
phecy,  our  Lord  makes  special  mention  of  the  Sabbath. 
'^  Pray  ye,"  he  says,  "  that  your  flight  be  not  on  the 
Sabbath  day." 

This  is  a  fact  that  deserves  special  notice.  We  live  in 
times  when  the  obhgation  of  the  Sabbath  upon  Christians 
is  frequently  denied  by  good  men.  They  tell  us  that  it 
is  no  more  binding  on  us  than  the  ceremonial  law.  It  is 
difficult  to  see  how  such  a  view  can  be  reconciled  with 
our  Lord's  words  on  this  solemn  occasion.  He  seems 
intentionally  to  mention  the  Sabbath,  when  He  is  fore- 
telling the  final  destruction  of  the  temple  and  the  Mosaic 
ceremonies,  as  if  to  mark  the  day  with  honor.  Ho 
seems  to  hint  that,  although  His  people  would  be  ab- 
solved from  the  yoke  of  sacrifices  and  ordinances,  there 
would  yet  remain  the  keeping  of  a  sabbath  for  them. 
(Heb.  iv.  9.)  The  friends  of  a  holy  Su'^day  ought 
carefully  to  remember  this  text.  It  is  one  which  will 
bear  much  weight. 


320  EXPOSITORY   THOUGHTS. 

We  see  for  another  thing,  that  God's  elect  are  always 
special  objects  of  God's  care.  Twice  in  this  passage  our 
Lord  mentions  them.  "  For  the  elect's  sake  the  days  of 
tribulation  are  to  be  shortened."  It  will  not  be  possible 
to  deceive  the  "  elect,'' 

Those  whom  God  has  chosen  to  salvation  by  Christ, 
are  those  whom  God  specially  loves  in  this  world.  They 
are  the  jewels  among  mankind.  He  cares  more  for  them 
than  for  kings  on  their  thrones,  if  kings  are  not  converted. 
He  hears  their  prayers.  He  orders  all  the  events  of 
nations  and  the  is*«5ues  of  wars  for  their  good,  and  their 
sanctification.  He  iieeps  them  by  His  Spirit.  He  allows 
neither  man  nor  devil  to  pluck  them  out  of  His  hand. 
Whatever  tribulation  comes  on  the  world,  God's  elect  are 
safe.  May  we  never  rest  till  we  know  that  we  are  of  this 
blessed  number  !  There  breathes  not  the  man  or  woman 
who  can  prove  that  he  is  not  one.  The  promises  of  the 
Gospel  are  open  to  all.  May  we  give  diligence  to  make 
our  calling  and  election  sure  !  God's  elect  are  a  people 
who  cry  unto  Him  night  and  day.  When  Paul  saw  the 
faith,  and  hope,  and  love  of  the  Thessalonians,  then  he 
knew  "  their  election  of  God."  (1  Thess.  i.  4  ;  Luke 
xviii.  7.) 

Finally,  we  see  from  these  verses,  that  whenever  the 
second  advent  of  Christ  takes  place,  it  will  he  a  very  sud- 
den event.  It  will  be  "  as  the  lightning  coming  out  of 
the  east,  and  shining  even  to  the  west." 

This  is  a  practical  truth  that  we  should  ever  keep  be- 
fore our  minds.  That  our  Lord  Jesus  will  come  again  in 
person  to  this  world,  we  know  from  Scripture.  That  He 
will  come  in  a  time  of  great  tribulation,  we  also  know. 


MATTHEW,    CHAP.    XXIV. 


321 


But  the  precise  period,  the  year,  the  month,  the  day,  the 
hour,  are  all  hidden  things.  We  only  know  that  it  will 
he  a  very  sudden  event.  Our  plain  duty  then  is  to  live 
always  prepared  for  His  return.  Let  us  walk  by  faith, 
and  not  by  sight.  Let  us  believe  in  Christ,  serve  Christ, 
follow  Christ,  and  love  Christ.  So  living,  when  ever 
Christ  may  return,  we  shall  be  ready  to  meet  Him. 


MATTHEW  XXIV.  29—35. 


29  Immediately  after  the  tribula- 
tion of  those  days  shall  the  sun  be 
darkened,  and  the  moon  shall  not  give 
her  light,  and  the  stars  shall  fall  from 
heaven,  and  the  powers  of  the  heavens 
shall  be  shaken : 

30  And  then  shall  appear  the  sign 
of  the  Son  of  man  in  heaven  :  and 
then  shall  all  the  tribes  of  the  earth 
mourn,  and  they  shall  see  the  Son  of 
man  coming  in  the  clouds  of  heaven 
with  power  and  great  glory. 

31  And  he  shall  send  his  angels 
with  a  great  sound  of  a  trumpet,  and 
they  snail  gather  together  his  elect 


from  the  four  winds,  from  one  end  of 
heaven  to  the  other. 

32  Now  learn  a  parable  of  the  fig 
tree  :  When  his  branch  is  yet  tender, 
and  putteth  forth  leaves,  ye  know 
that  summer  is  nigh : 

33  So  likewise  ye,  when  ye  shall 
see  all  these  things,  know  that  it  ia 
near,  even  at  the  doors. 

34  Verily  I  say  unto  you,  This  gen- 
eration shall  not  pass  till  all  these 
things  be  fulfilled. 

35  Heaven  and  earth  shall  pass 
away,  but  my  words  shall  not  pass 
away. 


In  this  part  of  our  Lord's  prophecy.  He  describes  His 
own  second  coming,  to  judge  the  world.  This,  at  all 
events,  seems  the  natural  meaning  of  the  passage.  To 
take  any  lower  view  appears  to  be  a  violent  straining  of 
Scripture  language.  If  the  solemn  words  here  used 
mean  nothing  more  than  the  coming  of  the  Roman  ar- 
mies to  Jerusalem,  we  may  explain  away  anything  in  the 
Bible.  The  event  here  described  is  one  of  far  greater 
moment  than  the  march  of  any  earthly  army.  It  is 
nothing  less  than  the  closing  act  of  this  dispensation, 
the  second  personal  advent  of  Jesus  Christ. 

14* 


322  EXPOSITORY   THOUGHTS. 

These  verses  teach  us,  in  the  first  place,  that  when  the 
Lord  Jesus  returns  to  this  world,  He  shall  come  with  pe- 
culiar glory  and  majesty.  He  shall  come  "  in  the  clouds 
of  heaven  with  power  and  great  glory."  Before  His  pre- 
sence the  very  sun,  moon,  and  stars  shall  be  darkened, 
and  "  the  powers  of  heaven  shall  be  shaken.'' 

The  second  personal  coming  of  Christ  shall  be  as 
different  as  possible  from  the  first.  He  came  the  first 
time  as  a  man  of  sorrows  and  acquainted  with  grief. 
He  was  born  in  the  manger  of  Bethlehem,  in  lowliness 
and  humiliation.  He  took  on  him  the  form  of  a  servant, 
and  was  despised  and  rejected  of  men.  He  was  betrayed 
into  the  hands  of  wicked  men,  condemned  by  an  unjust 
judgment,  mocked,  scourged,  crowned  with  thorns,  and 
at  last  crucified  between  two  thieves.  He  shall  come 
the  second  time  as  the  King  of  all  the  earth,  with  all 
royal  majesty.  The  princes  and  great  men  of  this  world 
shall  themselves  stand  before  His  throne  to  receive  an 
eternal  sentence.  Before  him  every  mouth  shall  be 
stopped,  and  every  knee  bow,  and  every  tongue  shall 
confess  that  Jesus  Christ  is  Lord.  May  we  all  remember 
this.  Whatever  ungodly  men  may  do  now,  there  will  be 
no  scoffing,  no  jesting  at  Christ,  no  infidelity  at  the  last 
day.  The  servants  of  Jesus  may  well  wait  patiently. 
Their  master  shall  one  day  be  acknowledged  King  of 
kings  by  all  the  world. 

These  verses  teach  us,  in  the  second  place,  that  when 
Christ  returns  to  this  world,  He  will  first  take  care  of 
His  believing  people.  He  shall  "  send  his  angels/'  and 
** gather  together  his  elect." 

In  the  day  of  judgment  true  Christians  shall  be  per- 


MATTHEW,    CHAP.    XXIV.  32S 

fectly  safe.  Not  a  hair  of  their  heads  shall  fall  to  the 
ground.  Not  one  bone  of  Christ's  mystical  body  shall 
be  broken.  There  was  an  ark  for  Noah,  in  the  day 
of  the  flood.  There  was  a  Zoar  for  Lot,  when  Sodom 
was  destroyed.  There  shall  be  a  hiding-place  for  all 
believers  in  Jesus,  when  the  wrath  of  God  at  last  bursts 
on  this  wicked  world.  Those  mighty  angels  who  rejoiced 
in  heaven  when  each  sinner  repented,  shall  gladly  catch 
up  the  people  of  Christ  to  meet  their  Lord  in  the  air. 
That  day  no  doubt  will  be  an  awful  day,  but  believers 
may  look  forward  to  it  without  fear. 

In  the  day  of  judgment  true  Christians  shall  at  length 
be  gathered  together.  The  saints  of  every  age,  and  every 
tongue  shall  be  assembled  out  of  every  land.  All  shall 
be  there,  from  righteous  x^bel  down  to  the  last  soul  that 
is  converted  to  God, — from  the  oldest  patriarch  down  to 
the  little  Infant  that  just  breathed  and  died.  Let  us 
think  what  a  happy  gathering  that  will  be,  when  all  the 
family  of  God  are  at  length  together.  If  it  has  been 
pleasant  to  meet  one  or  two  saints  occasionally  on  earth, 
how  much  more  plesant  will  it  be  to  meet  a  "  multitude 
that  no  man  can  number  \"  Surely  we  may  be  content  to 
carry  the  cross,  and  put  up  with  partings  for  a  few  years. 
We  travel  on  towards  a  day,  when  we  shall  meet  to  part 
no  more. 

These  verses  teach  us,  in  the  third  place,  that  until 
Christ  returns  to  this  earth,  the  Jews  will  always  remain 
a  sejparate  people.  Our  Lord  tells  us,  "  This  generation 
shall  not  pass,  till  all  these  things  be  fulfilled."  * 

*  I  see  no  other  interpretation  of  these  much  controverted  words, 
'  this  generation,"  which  is  in  the  least  satisfactory,  and  is  not  open 


324  EXPOSITORY   THOUGHTS. 

The  continued  existence  of  the  Jews  as  a  distinct 
nation,  is  undeniably  a  great  miracle.  It  is  one  of  those 
evidences  of  the  truth  of  the  Bible  which  the  infidel 
can  never  overthrow.  Without  a  land,  without  a  king, 
without  a  government,  scattered  and  dispersed  over  the 
world  for  eighteen  hundred  years,  the  Jews  are  never 
absorbed  among  the  people  of  the  countries  where  they 
live,  like  Frenchmen,  Englishmen,  and  Germans,  but 
"  dwell  alone."  Nothing  can  account  for  this  but  the 
finger  of  God.  The  Jewish  nation  stands  before  the 
world,  a  crushing  answer  to  infidelity,  and  a  living  book 
of  evidence  that  the  Bible  is  true.  But  we  ought  not  to 
regard  the  Jews  only  as  witnesses  of  the  truth  of  Scrip- 
true,  We  should  see  in  them  a  continual  pledge,  that 
the  Lord  Jesus  is  coming  again  one  day.  Like  the 
sacrament  of  the  Lord's  supper,  they  witness  to  the 
reality  of  the  second  advent,  as  well  as  of  the  first.  Let 
us  remember  this.  Let  us  see  in  every  wandering  Jew 
a  proof  that  the  Bible  is  true,  and  that  Christ  will  one 
day  return. 

Finally,  these  verses  teach  us,  that  our  Lord's  pre- 
dictions will  certainly  he  fulfilled.  He  says,  '^  heaven 
and  earth  shall  pass  away,  but  my  words  shall  not  pass 
away." 

Our  Lord  knew  well  the  natural  unbelief  of  human 

to  very  serious  objections.  The  word  "generation"  admits  of  the 
sense  in  which  I  have  taken  it,  and  seems  to  me  to  be  used  in  that 
sense  in  Matt.  xii.  45,  xvii.  17,  and  xxiii.  36  ;  Luke  xvi.  8,  and  xvii. 
25 ;  and  Phililpp.  ii.  15.  The  view  that  I  have  propounded  is  not  new. 
It  is  adopted  by  Mede,  Paroeus,  Flacius  Illyricus,  Calovius,  Jansenius, 
Due  Veil,  Adam  Clarke,  and  Stier.  Chrysotom,  Origen,  and  Theo- 
phylact  consider  "  this  generation"  to  mean  "  true  believers." 


MATTHEW,  CHAP.    XXIV. 


325 


nature.  He  knew  that  scoffers  would  arise  in  the  last 
days,  saying,  where  is  the  promise  of  His  coming  ?  (2  Pet. 
iii.  4.)  He  knew  that  when  He  came,  faith  would  be  rare 
on  the  earth.  He  foresaw  how  many  would  contempt- 
uously reject  the  solemn  predictions  He  had  just  been 
delivering  as  improbable,  unlikely,  and  absurd.  He  warns 
us  all  against  such  sceptical  thoughts,  with  a  caution  of 
peculiar  solemnity .  He  tells  us  that,  whatever  man  may 
say  or  think.  His  words  shall  be  fulfilled  in  their  season, 
and  shall  not  "  pass  away,"  unaccomplished.  May  we 
all  lay  to  heart  His  warning.  We  live  in  an  unbelieving 
age.  Few  believed  the  report  of  our  Lord's  first  coming, 
and  few  believe  the  report  of  His  second.  (Isaiah  liii.l.) 
Let  us  beware  of  this  infection,  and  believe  to  the  saving 
of  our  souls.  We  are  not  reading  cunningly  devised 
fables,  but  deep  and  momentous  truths.  May  God  give 
us  a  heart  to  believe  them. 


MATTHEW  XXIV.  36—51. 


86  But  of  that  day  and  hour  know- 
eth  no  man^  no,  not  the  angels  of 
heaven,  bat  my  Father  only. 

37  But  as  the  days  of  Noe  were^  so 
shall  also  the  coming  of  the  Son  of 
man  be. 

38  For  as  in  the  days  that  were 
before  the  flood  they  were  eating  and 
drinking,  marrying  and  giving  in 
marriage,  until  the  day  tiiat  Noe 
entered  into  the  ark, 

39  And  knew  not  until  the  flood 
came,  and  took  them  all  away;  so 
shall  also  the  coming  of  the  Son  of 
man  be. 

40  Then  shall  two  be  in  the  field ; 
the  one  shall  be  taken,  and  the  other 
left. 

41  Two  women  shall  be  grinding 


at  the  mill ;  the  one  shall  be  taken, 
and  the  other  left. 

42  Watch  therefore  :  for  ye  know 
not  what  hour  your  Lord  doth  come. 

43  But  know  this,  that  if  the  good- 
man  of  the  house  had  known  in  what 
watch  the  thief  would  come,  he  would 
have  watched,  and  would  not  have 
suifered  his  house  to  be  broken  up. 

44  Therefore  be  ye  also  ready :  for 
in  such  an  hour  as  ye  think  not  the 
Son  of  man  cometh. 

45  Who  then  is  a  faithful  and  wise 
servant,  whom  his  lord  hath  made 
ruler  over  his  household,  to  give  them 
meat  in  due  season  ? 

46  Blessed  is  that  servant  whom  his 
lord  when  he  cometh  shall  find  so 
doing. 


326 


EXPOSITORY    THOUGHTS. 


47  Verily  I  say  unto  you,  That  he 
shall  make  him  ruler  over  all  his 
goods. 

48  But  and  if  that  evil  servant  shall 
say  in  his  heart,  My  lord  delayeth  his 
coming ; 

49  And  shall  hegin  to  smite  hia 
fellow-servants,  and  to  eat  and  drink 
with  the  drunken : 


50  The  lord  of  that  servant  shall 
come  in  a  day  when  he  looketh  not 
for  him,  and  in  an  hour  that  he  is 
not  aware  of, 

51  And  shall  cut  him  asunder,  and 
appoint  him  his  portion  with  the 
hypocrites:  there  shall  he  weeping 
and  gnashing  of  teeth. 


There  are  verses  in  this  passage  which  are  often  much 
misapplied.  "  The  coming  of  the  Son  of  man"  is  often 
spoken  of  as  being  the  same  thing  as  death.  The  texts 
which  describe  the  uncertainty  of  His  coming  are  often 
used  in  epitaphs,  and  thought  suitable  to  the  tomb.  But 
there  is  really  no  solid  ground  for  such  an  application  of 
this  passage.  Death  is  one  thing,  and  the  coming  of  the 
Son  of  man  is  quite  another.  The  subject  of  these 
verses  is  not  death,  but  the  second  advent  of  Jesus 
Christ.  Let  us  remember  this.  It  is  a  serious  thing  to 
wrest  Scripture  out  of  its  true  meaning. 

The  first  thing  that  demands  our  attention  in  these 
verses,  is  the  awful  account  that  they  give  of  the  state  of 
the  world  when  the  Lord  Jesus  comes  again. 

The  world  will  not  be  converted  when  Christ  returns. 
It  will  be  found  in  the  same  condition  that  it  was  in  the 
day  of  the  flood.  When  the  flood  came,  men  were  found' ^ 
"  eating  and  drinking,  marrying  and  given  in  marriage," 
absorbed  in  their  worldly  pursuits,  and  utterly  regardless 
of  NoaVs  repeated  warnings.  They  saw  no  likelihood 
of  a  flood.  They  would  not  believe  there  was  any 
danger.  But  at  last  the  flood  came  suddenly  and  "  took 
them  all  away."  All  that  were  not  with  Noah  in  the  ark 
were  drowned.  They  were  all  swept  away  to  their  last 
account,  unpardoned,  unconverted,  and  unprepared  to 


32T 

meet  God.  And  our  Lord  says,  "  so  shall  also  the 
coming  of  the  Son  of  man  be." 

Let  us  mark  this  text,  and  store  it  up  in  our  minds^ 
There  are  many  strange  opinions  current  on  this  subject, 
even  among  good  men.  Let  us  not  flatter  ourselves  that 
the  heathen  will  all  bo  converted,  and  the  earth  filled 
with  the  knowledge  of  God,  before  the  Lord  comes.  Let 
us  not  dream  that  the  end  of  all  things  cannot  be  at 
hand,  because  there  is  yet  much  wickedness  both  in  the 
Church  and  in  the  world.  Such  views  receive  a  flat 
contradiction  in  the  passage  now  before  us.  The  days 
of  Noah  are  the  true  type  of  the  days  when  Christ  shall 
return.  Millions  of  professing  Christians  will  be  found 
thoughtless,  unbelieving.  Godless,  Christless,  worldly, 
and  unfit  to  meet  their  Judge.  Let  us  take  heed  that  we 
are  not  found  amongst  them. 

The  second  thing  that  demands  our  attention,  is  the 
awful  separation  that  will  take  place  when  the  Lord  Jesus 
comes  again.  We  read  twice  over,  that  "one  shall  be 
taken  and  the  other  left." 

The  godly  and  the  ungodly,  at  present,  are  all  mingled 
together.  In  the  congregation  and  in  the  place  of  wor- 
ship— in  the  city  and  in  the  field — the  children  of  God 
and  the  children  of  the  world  are  all  side  by  side.  But 
it  shall  not  be  so  always.  In  the  day  of  our  Lord's  re- 
turn, there  shall  at  length  be  a  complete  division.  In  a 
moment,  in  the  twinkling  of  an  eye.  at  the  last  trumpet, 
each  party  shall  be  separated  from  the  other  for  ever- 
more. Wives  shall  be  separated  from  husbands — parents 
from  children — ^brothers  from  sisters — masters  from 
servants — preachers  from  hearers.     There  shall  be  no 


S28  EXPOSITORY    THOUGHTS. 

time  for  parting  words,  or  a  change  of  mind,  wlien  tlie 
Lord  appears.  All  shall  be  taken  as  they  are,  and  reap 
according  as  they  have  sown.  Believers  shall  be  caught  up 
to  glory,  honor,  and  eternal  life.  Unbelievers  shall  be 
left  behind  to  shame  and  everlasting  contempt.  Blessed 
and  happy  are  they  who  are  of  one  heart  in  following 
Christ  !  Their  union  alone  shall  never  be  broken.  It 
shall  last  for  evermore.  Who  can  describe  the  happiness 
of  those  who  are  taken,  when  the  Lord  returns .?  Who 
can  imagine  the  misery  of  those  who  are  left  behind  ? 
May  we  think  on  these  things  and  consider  our  ways. 

The  last  thing  that  demands  our  attention  in  these 
verses,  is  the  practical  duty  of  watchfulness  in  the  pros- 
pect of  Christ's  second  coming.  "  W^atch,"  says  our 
Lord,  "  for  ye  know  not  what  hour  your  Lord  doth  come."' 
Be  ye  ready,  for  in  such  an  hour  as  ye  think  not,  the 
Son  of  man  cometh." 

This  is  a  point  which  our  blessed  Master  frequently 
presses  upon  our  notice.  We  hardly  ever  find  Him 
dwelling  on  the  second  advent  without  adding  an  in- 
junction to  "  watch."  He  knows  the  sleepiness  of  our 
nature.  He  knows  how  soon  we  forget  the  most  solemn 
subjects  in  religion.  He  knows  how  unceasingly  Satan 
labors  to  obscure  the  glorious  doctrine  of  His  coming 
again.  He  arms  us  with  heartsearching  exhortations 
to  keep  awake,  if  we  would  not  be  ruined  for  evermore. 
May  we  all  have  an  ear  to  hear  them. 

True  Christians  ought  to  live  like  watchmen.  The 
day  of  the  Lord  so  cometh  as  a  thief  in  the  night.  They 
should  strive  to  be  always  on  their  guard.  They  should 
behave  like  the  sentinel  of  an  army  in  an  enemy's  land. 


MATTHEW,    CHAP.    XXIY.  329 

They  should  resolve  by  God^s  grace  not  to  sleep  at  their 
post.  That  text  of  St.  Paul  deserves  many  a  thought : 
"  let  us  not  sleep  as  do  others  ;  but  let  us  watch  and  be 
sober."     (1  Thess.  v.  6.) 

True  Christians  ought  to  live  like  good  servants,  whose 
master  is  not  at  home.  They  should  strive  to  be  always 
ready  for  their  master's  return.  They  should  never  give 
way  to  the  feeling,  "my  Lord  delayeth  his  coming." 
They  should  seek  to  keep  their  hearts  in  such  a  frame, 
that  whenever  Christ  appears,  they  may  at  once  give 
Him  a  warm  and  loving  reception.  There  is  a  vast 
depth  in  that  saying,  "  Blessed  is  that  servant,  whom  his 
Lord  when  he  cometh  shall  find  so  doing."  We  may  well 
doubt  whether  we  are  true  believers  in  Jesus,  if  we  are 
not  ready  at  any  time  to  have  our  faith  changed  into 
sight. 

Let  us  close  the  chapter  with  solemn  feelings.  The 
things  we  have  just  been  reading  call  loudly  for  great 
searchings  of  heart.  Let  us  seek  to  make  sure  that  we 
are  in  Christ,  and  have  an  ark  of  safety  when  the  day  of 
wrath  breaks  on  the  world.  Let  us  strive  to  live  that 
we  may  be  pronounced  '^  blessed"  at  the  last,  and  not 
cast  off  for  evermore.  Not  least,  let  us  dismiss  from  our 
minds  the  common  idea  that  unfulfilled  prophecy  is  a 
speculative  and  not  a  practical  thing.  If  the  things  we 
have  been  considering  are  not  practical,  there  is  no  such 
thing  as  practical  religion  at  all.  Well  might  St.  John 
Bay,  "  Every  man  that  hath  this  hope  in  him  purifieth 
himself,  even  as  he  is  pure."     (1  John  iii.  2.) 


390  EXPOSITORY    THOUGHTS. 


MATTHEW  XXV.  1—13. 


wise,  Give  us  of  your  oil;  for  our 
lamps  are  gone  out. 

9  But  the  wise  answered,  saying, 
Not  so  ;  lest  there  be  not  enough  for 
us  and  you ;  but  go  ye  rather  to  them 
that  sell,  and  buy  for  yourselves. 

10  And  while  they  went  to  buy,  the 
bridegroom  came  ;  and  they  that  were 
ready  went  in  with  him  to  the  mar- 
riage ;  and  the  door  was  shut. 

11  Afterward  came  also  the  other 


1  Then  shall  the  kingdom  of  heaven 
be  likened  unto  ten  virgins,  which 
took  their  lamps,  and  went  forth  to 
meet  the  bridegroom. 

2  And  five  of  them  were  wise,  and 
.five  were  foolish. 

3  They  that  were  foolish  took  their 
lamps,  and  took  no  oil  with  them : 

4  But  the  wise  took  oil  in  their 
vessels  with  their  lamps. 

5  While  the  bridegroom  tarried, 
they  all  slumbered  and  slept. 

6  And  at  midnight  there  was  a  cry  {  us. 
made,  Behold,  the  bridegroom  com- 1     12  But  he  answered  and  said,  Verily 
eth  ;  go  ye  out  to  meet  him.  :  I  say  unto  you,  I  know  you  not. 

7  Then  all  those  virgins  arose,  and  '     13   Watch  therefore,  for  ye  know 
trimmed  their  lamps.  \  neither  the  day  nor  the  hour  wherein 

8  And  the  foolish  said  unto  the   the  Son  of  man  cometh. 


The  chapter  we  have  now  begun  is  a  continuation  of  our 
Lord's  prophetical  discourse  on  the  Mount  of  Olives. 
The  time  to  which  it  all  refers  is  plain  and  unmis take- 
able.  From  first  to  last,  there  is  a  continual  reference 
to  the  second  advent  of  Christ,  and  the  end  of  the  world. 
The  whole  chapter  contains  three  great  divisions.  In 
the  first,  our  Lord  uses  his  own  second  coming  as  an 
argument  for  watchfulness  and  heart-religion.  This  He 
does  by  the  parable  of  the  ten  virgins. — In  the  second, 
He  uses  His  own  second  coming  as  an  argument  for 
diligence  and  faithfulness.  This  He  does  by  the  parable 
of  the  talents. — In  the  third,  He  winds  up  all  by  a  de- 
scription of  the  great  day  of  judgment,  a  passage  which 
for  majesty  and  beauty  stands  unequalled  in  the  New^ 
Testament. 

The  parable  of  the  ten  virgins,  which  we  have  now 
read,  contains  lessons  peculiarly  solemn  and  awakening. 
Let  us  see  what  they  are. 

We  see  for  one  thing,  that  the  second  coming  of  Christ 


331 

will  find  His  Church  a  mixed  body,  containing  evil  as 
well  as  good. 

The  professing  Church  is  compared  to  "ten  virgins,  who 
took  their  lamps  and  went  forth  to  meet  the  bridegroom." 
All  of  them  had  lamps,  but  only  five  had  oil  in  their 
vessels  to  feed  the  flame.  All  of  them  professed  to  have 
one  object  in  view,  but  five  only  were  truly  wise,  and  the 
.rest  were  foolish.  The  visible  Church  of  Christ  is  just 
in  the  same  condition.  All  its  members  are  baptized  in 
the  name  of  Christ,  but  not  all  really  hear  His  voice  and 
follow  Him.  All  are  called  Christians,  and  profess  to  be 
of  the  Christian  religion,  but  not  all  have  the  grace  of  the 
Spirit  in  their  hearts,  and  really  are  what  they  profess  to 
be.  Our  own  eyes  tell  us  that  it  is  so  now.  The  Lord 
Jesus  tells  us  that  it  will  be  so,  when  He  comes  again.* 

Let  us  mark  well  this  description.     It  is  a  humbling 

*  I  think  it  fair  to  say,  that  a  different  view  of  this  parable  is  held 
by  some  interpreters.  They  consider  that  the  ten  virgins  represent 
true  believers,  and  that  the  five  foolish  ones  are  beUevers  that  fall  away 
— or  behevers  that  are  only  shut  out  from  certain  privileges  at  the 
Lord's  return,  and  are  finally  saved. 

I  cannot  admit  the  correctness  of  this  view.  It  appears  to  me  to  do 
great  violence  to  the  plain  meaning  of  the  conclusion  of  the  parable, 
to  be  out  of  keeping  with  the  general  tenor  of  our  Lord's  discourse  in 
this  place,  and  to  contradict  many  texts  of  Scripture. 

I  believe  that  the  ten  virgins  represent  the  two  great  classes  which 
compose  the  visible  Church  of  Christ,  the  converted  and  the  uncon- 
verted, the  false  professors  and  the  real  Christians,  the  hypocrites  and 
the  true  believers,  the  fooHsh  builders  and  the  wise  builders,  the  good 
fish  and  the  bad,  the  living  and  the  dead,  the  wheat  and  the  tares. 

This  view  is  neither  new  nor  uncommon.  It  is  held,  in  the  main,  by 
the  following  commentators  : — Bullinger,  Brentius,  Grualter,  Pelican, 
Beza,  Ferus,  Parceus,  Piscator,  Musculus,  Leigh,  Baxter,  Quesnel, 
Poole,  Manton,  Henry,  Burkitt,  Doddridge,  Gill,  and  Scott. 


S32  EXPOSITORY   THOUGHTS. 

picture.  After  all  our  preachings  and  prayings — after 
all  our  visiting  and  teaching— after  all  our  missionary 
exertions  abroad,  and  means  of  grace  at  home,  many  will 
be  found  at  last  "  dead  in  trespasses  and  sins  !"  The 
wickedness  and  unbelief  of  human  nature,  is  a  subject 
about  which  we  have  all  much  to  learn. 

We  see,  for  another  thing,  that  Christ's  second 
coming,  ivhenever  it  may  he,  will  take  men  hy  surprise. 

This  is  a  truth  which  is  set  before  us  in  the  parable,  in 
a  very  striking  manner.  At  midnight,  when  the  virgins 
were  slumbering  and  sleeping,  there  was  a  cry,  ^'  The 
bridegroom  cometh,  go  ye  forth  to  meet  Him."  It  will 
be  just  the  same,  when  Jesus  returns  to  the  world.  He 
will  find  the  vast  majority  of  mankind  utterly  unbelieving 
and  unprepared.  He  will  find  the  bulk  of  His  believing 
people  in  a  sleepy  and  indolent  state  of  soul.  Business 
will  be  going  on  in  town  and  country,  just  as  it  does  now. 
Politics,  trades,  farming,  buying,  selling,  pleasure- 
seeking,  will  be  taking  up  men's  attention,  just  as  they 
do  now.  Kich  men  will  still  be  faring  sumptuously,  and 
poor  men  murmuring  and  complaining.  Churches  will 
still  be  full  of  divisions,  and  wrangling  about  trifles,  and 
theological  controversies  will  be  still  raging.  Ministers 
will  still  be  calling  men  to  repent,  and  congregations 
still  putting  off  the  day  of  decision. — In  the  midst  of  all 
this,  the  Lord  Jesus  Himself  shall  suddenly  appear.  In 
an  hour  when  no  man  thinketh,  the  startled  world  shall 
be  summoned  to  break  off  all  its  employments,  and  to 
stand  before  its  lawful  King.  There  is  something  un- 
speakably awful  in  the  idea.  But  thus  it  is  written  and 
thus  it  shall  be.  Well  might  a  dying  minister  say,  "we 
are  none  of  us  more  than  half-»awake." 


333 

We  see,  in  the  next  place,  that  lolien  the  Lord  comes 
again,  many  ivilljind  out  the  value  of  saving  religion 
too  late. 

The  parable  tells  us  that  whe-n  the  bridegroom  came, 
the  foolish  virgins  said  unto  the  wise,  ^^give  us  of  your 
oil ;  for  our  lamps  are  gone  out."  It  tells  us  further, 
that  as  the  wise  had  no  oil  to  spare,  the  foolish  went  to 
"  buy  for  themselves."  It  tells  us  finally,  that  they  came 
when  the  door  was  shut,  and  asked  in  vain  for  admission. 
"  Lord,  Lord,"  they  cried,  "  open  unto  us."  All  these 
expressions  are  striking  emblems  of  things  to  come.  Let 
us  take  heed  that  we  do  not  find,  them  true  by  experience, 
to  our  own  eternal  ruin. 

We  may  settle  it  in  our  minds,  that  there  will  be  an 
entire  change  of  opinion  one  day  as  to  the  necessity  of 
decided  Christianity.  At  present,  we  must  all  be  aware, 
the  vast  majority  of  professing  Christians  care  nothing 
at  all  about  it.  They  have  no  sense  of  sin.  They  have 
no  love  towards  Christ.  They  know  nothing  of  being 
born  again.  Repentance,  and  faith,  and  grace,  and  holi- 
ness, are  mere  words  and  names  to  them.  They  are 
subjects  which  they  either  dislike,  or  about  which  they 
feel  no  concern.  But  all  this  state  of  things  shall  one 
day  come  to  an  end.  Knowledge,  conviction,  the  value  of 
the  soul,  the  need  of  a  Saviour,  shall  all  burst  on  men's 
minds  one  day  like  a  flash  of  lightning.  But  alas  !  it 
will  be  too  late.  It  will  be  too  late  to  be  buying  oil, 
when  the  Lord  returns.  The  mistakes  that  are  not  found 
out  till  that  day  are  irretrievable. 

Are  we  ever  mocked  and  persecuted  and  thought 
foolish  because  of  our  religion  ?  Let  us  bear  it  patiently^ 


334  EXPOSITORY   THOUGHTS. 

and  pray  for  those  who  persecute  us.  They  know  not 
what  they  are  doing.  They  will  certainly  alter  their 
minds  one  day.  We  may  yet  hear  them  confessing, 
that  we  were  wise  and  they  were  foolish.  The  whole 
world  shall  one  day  acknowledge,  that  the  saints  of  God 
made  a  wise  choice. 

We  see,  lastly,  in  this  parable,  that  when  Christ  returns, 
true  Christians  shall  receive  arichreivardfor  allthey  have 
suffered  for  their  Master' s  sake.  We  are  told  that  when 
the  bridegroom  came,  "  they  that  were  ready  went  in 
with  Him  to  the  marriage :  and  the  door  was  shut/' 

True  Christians  shall  alone  be  found  ready  at  the 
second  advent.  Washed  in  the  blood  of  atonement, 
clothed  in  Christ's  righteousness,  renewed  by  the  Spirit, 
they  shall  meet  their  Lord  with  boldness,  and  sit  down 
at  the  marriage  supper  of  the  Lamb,  to  go  out  no  more. 
Surely  this  is  a  blessed  prospect. 

They  shall  be  with  their  Lord, — with  Him  who  loved 
them  and  gave  Himself  for  them, — with  Him  who  bore 
with  them,  and  carried  them  through  their  earthly 
pilgrimage, — with  Him,  whom  they  loved  truly  and 
followed  faithfully  on  earth,  though  with  much  weakness, 
and  many  a  tear.     Surely  this  also  is  a  blessed  prospect. 

The  door  shall  be  shut  at  last — shut  on  all  pain  and 
sorrow, — shut  on  an  illnatured  and  wicked  world — shut 
on  a  tempting  devil — shut  on  all  doubts  and  fears — 
shut,  to  be  opened  again  no  more.  Surely,  we  may  again 
say,  this  is  a  blessed  prospect. 

Let  us  remember  these  things.  They  will  bear  medi- 
tation. They  are  all  true.  The  believer  may  have 
much  tribulation,  but  he  has  before  him  abounding 


MATTHEW,    CHAP.    XXV. 


335 


consolations.  Heaviness  may  endure  for  a  night,  but 
joy  Cometh  in  the  morning.  The  day  of  Christ's  return 
shall  surely  make  amends  for  all. 

Let  us  leave  this  parable  with  a  settled  determination, 
never  to  be  content  with  anything  short  of  indwelling 
grace  in  our  hearts.  The  lamp  and  the  name  of  Christian 
— the  profession  and  the  ordinances  of  Christianity,  are 
all  well  in  their  way,  but  they  are  not  the  one  thing 
needful.  Let  us  never  rest  till  we  know  that  we  have 
the  oil  of  the  Spirit  in  our  hearts. 


MATTHEW  XXV.  14—80. 


14  For  the  kingdom  of  heaven  is 
as  a  man  travelling  into  a  far  country, 
who  called  his  own  servants,  and  de- 
livered unto  them  his  goods. 

15  And  unto  one  he  gave  five  tal- 
ents, to  another  two,  and  to  another 
one ;  to  every  man  according  to  his 
several  ability ;  and  straightway  took 
his  journey. 

16  Then  he  that  had  received  the 
five  talents  went  and  traded  with  the 
same,  and  made  them  other  five  tal- 
ents. 

17  And  likewise  he  that  had  receiv- 
ed two,  he  also  gained  other  two. 

18  But  he  that  had  received  one 
went  and  digged  in  tlie  earth,  and 
hid  his  lord's  money. 

19  After  a  long  time  the  lord  of 
those  servants  cometh,andreckoneth 
with  them. 

20  And  so  he  that  had  received  five 
talents  came  and  brought  other  five 
talents,  saying.  Lord,  thou  deliveredst 
unto  me  five  talents  :  behold,  I  have 
gained  beside  them  five  talents  more. 

21  His  lord  said  unto  him.  Well 
done,  thou  good  and  faithful  servant : 
thou  hast  oeen  faithful  over  a  few 
things,  I  will  make  thee  ruler  over 
many  things :  enter  thou  into  the  joy 
of  thy  Lord. 


22  He  also  that  had  received  two 
talents  came  and  said.  Lord,  thou 
deliveredst  unto  me  two  talents :  be- 
hold, I  have  gained  two  other  talents 
beside  them. 

23  His  lord  said  unto  him.  Well 
done,  good  and  faithful  servant ;  thou 
hast  been  faithful  over  a  few  things, 
I  will  make  thee  ruler  over  many 
things  :  enter  thou  into  the  joy  of  thy 
Lord. 

24  Then  he  which  had  received  the 
one  talent  came  and  said,  Lord,  I 
knew  thee  that  thou  art  an  hard  man, 
reaping  where  thou  hast  not  sown, 
and  gathering  where  thou  hast  not 
strawed : 

25  And  I  was  afraid,  and  went  and 
hid  thy  talent  in  the  earth :  lo,  there 
thou  hast  that  is  thine. 

26  His  lord  answered  and  said  unto 
him,  27iou  wicked  and  slothful  ser- 
vant, thou  knewest  that  I  reap  where 
I  sowed  not,  and  gather  where  I  have 
not  strawed : 

27  Thou  oughtest  therefore  to  have 
put  my  money  to  the  exchangers,  and 
then  at  my  coming  I  should  have  re- 
ceived mine  own  with  usurv.       • 

28  Take  therefore  the  talent  from 
him,  and  give  it  unto  him  which  hath 
ten  talents. 


336 


EXPOSITORY    THOUGHTS. 


29  For  unto  every  one  that  hath 
Bhall  be  given,  and  he  shall  have 
abundance  :  but  from  him  that  hath 
not  shall  be  taken  away  even  that 
which  he  hath. 


SO  And  cast  ye  the  unprofitable 
servant  into  outer  darkness :  there 
shall  be  weeping  and  gnashing  ot 
teeth. 


The  parable  of  the  talents  which  we  have  now  read 
is  near  akin  to  that  of  the  ten  virgins.  Both  direct 
our  minds  to  the  same  important  event,  the  second 
advent  of  Jesus  Christ.  Both  bring  before  us  the  same 
persons,  the  members  of  the  professing  Church  of  Christ. 
The  virgins  and  the  servants  are  one  and  the  same 
people, — but  the  same  people  regarded  from  a  different 
point,  and  viewed  on  different  sides.  The  practical 
lesson  of  each  parable  is  the  main  point  of  difference. 
Vigilance  is  the  key  note  of  the  first  parable,  diligence 
that  of  the  second.  The  story  of  the  virgins  calls  on 
the  Church  to  watch,  the  story  of  the  talents  calls  on 
the  Church  to  work. 

We  learn,  in  the  first  place,  from  this  parable,  that  all 
professing  Christians  have  received  something  from  God. 
"We  are  all  God's  "servants.''  We  have  all  "talents" 
entrusted  to  our  charge. 

The  word  "  talents"  is  an  expression  that  has  been 
curiously  turned  aside  from  its  original  meaning.  It  is 
generally  applied  to  none  but  people  of  remarkable  ability 
or  gifts.  They  are  called  "  talented"  people.  Such  an 
use  of  the  expression  is  a  mere  modern  invention.  In  the 
sense  in  which  our  Lord  used  the  word  in  this  parable,  it 
applies  to  all  baptized  persons  without  distinction.  We 
hajsre  all  talents  in  God's  sight.  We  are  all  talented 
people. 

Anything  whereby  we  may  glorify  God  is  a  talent, 


Our  gifts,  our  influence,  our  money,  our  knowledge, 
our  health,  our  strength,  our  time,  our  senses,  our 
reason,  our  intellect,  our  memory,  our  affections,  our 
privileges  as  members  of  Christ's  Church,  our  advanta- 
ges as  possessors  of  the  Bible, — all,  all  are  talents. 
Whence  came  these  things  ?  What  hand  bestowed 
them  ?  Why  are  we  what  we  are  ?  Why  are  we  not 
the  worms  that  crawl  on  the  earth  ?  There  is  only 
one  answer  to  these  questions.  All  that  we  have  is  a 
loan  from  God.  We  are  God's  stewards.  We  are  God's 
debtors.     Let  this  thought  sink  deeply  into  our  hearts. 

We  learn  in  the  second  place,  that  many  make  a  had 
use  of  the  privileges  and  mercies  they  receive  from  Ood. 
We  are  told  in  the  parable  of  one  who  "  digged  in  the 
earth  and  hid  his  Lord's  money."  That  man  represents 
a  large  class  of  mankind. 

To  hide  our  talent  is  to  neglect  opportunities  of  glori- 
fying God,  when  we  have  them.  The  Bible-despiser,  the 
prayer-neglecter,  and  the  Sabbath-breaker, — the  unbe- 
lieving, the  sensual,  and  the  earthly-minded,^ — the  trifler, 
the  thoughtless,  and  the  pleasure-seeker, — the  money- 
lover,  the  covetous,  and  the  self-indulgent, — all,  all  are 
alike  burying  their  Lord's  money  in  the  ground.  They 
have  all  light  that  they  do  not  use.  They  might  all 
be  better  than  they  are.  But  they  are  all  daily  robbing 
God.  He  has  lent  them  much  and  they  make  Him  no 
return.  The  words  of  Daniel  to  Belshazzar,  are  strictly 
applicable  to  every  unconverted  person  :  "  the  God  in 
whose  hand  thy  breath  is,  and  whose  are  all  thy  ways, 
hast  thou  not  glorified."  (Dan.  v.  23.) 
j .  We  learn  in  the  third  place,  that  all  professing  Ohris^ 

16 


338  EXPOSITORY   THOUGHTS. 

tians  must  one  day  have  a  reckoning  with  God.  The  para- 
ble tells  us  that  "  after  a  long  time  the  lord  of  those 
eervants  came,  and  reckoned  with  them/' 

There  is  a  judgment  before  us  all.  Words  have  no 
meaning  in  the  Bible,  if  there  is  none.  It  is  mere  trifling 
with  Scripture  to  deny  it.  There  is  a  judgment  before 
us  according  to  our  works,  certain,  strict,  and  unavoida- 
ble. High  or  low,  rich  or  poor,  learned  or  unlearned, 
we  shall  all  have  to  stand  at  the  bar  of  God  and  to  receive 
our  eternal  sentence.  There  will  be  no  escape.  Con- 
cealment will  be  impossible.  We  and  Grod  must  at  last 
meet  face  to  face.  We  shall  have  to  render  an  account 
of  every  privilege  that  was  granted  to  us,  and  of  every 
ray  of  light  that  we  enjoyed.  We  shall  find  that  we  are 
dealt  with  as  accountable  and  responsible  creatures,  and 
that  to  whomsoever  much  is  given,  of  them  much  will  be 
required.  Let  us  remember  this  every  day  we  live.  Let 
us  "judge  ourselves  that  we  be  not  condemned  of  the 
Lord." 

We  learn,  in  the  fourth  place,  that  true  Christians  will 
receive  an  abundant  reward  in  the  great  day  of  reckoning. 
The  parable  tells  us  that  the  servants  who  had  used  their 
Lord's  money  well,  were  commended  as  "good  and  faith- 
ful," and  told  to  "  enter  into  the  joy  of  their  Lord." 

These  words  are  full  of  comfort  to  all  believers,  and 
may  well  fill  us  with  wonder  and  surprise.  The  best  of 
Christians  is  a  poor  frail  creature,  and  needs  the  blood  of 
atonement  every  day  that  he  lives.  But  the  least  and 
lowest  of  believers  will  find  that  he  is  counted  among 
Christ's  servants,  and  that  his  labour  has  not  been  in  vain 
in  the  Lord.     He  will  discover  to  his  amazement,  that 


339 

his  Master's  eye  saw  more  beauty  in  his  efforts  to  please 
Him,  than  he  ever  saw  himself.  He  will  find  that  every 
hour  spent  in  Christ's  service,  and  every  word  spoken  on 
Christ's  behalf,  has  been  written  in  a  book  of  remem- 
brance. Let  believers  remember  these  things  and  take 
courage. — The  cross  may  be  heavy  now,  but  the  glorious 
reward  shall  make  amends  for  all.  Well  says  Leighton, 
"  Here  some  drops  of  joy  enter  into  us,  but  there  we 
shall  enter  into  joy." 

We  learn  in  the  last  place,  that  all  unfruitful  members 
of  Christ! s  Church  will  he  condemned  and  cast  away  in  the 
day  of  judgment.  The  parable  tells  us  that  the  servant 
who  buried  his  master's  money,  was  condemned  as 
"  wicked,"  "  slothful,"  and  "  unprofitable,"  and  cast  into 
^'  outer  darkness."  And  our  Lord  adds  the  solemn  words, 
"  there  shall  be  weeping  and  gnashing  of  teeth." 

There  will  be  no  excuse  for  an  unconverted  Christian 
at  the  last  day.  The  reasons  with  which  he  now  pre- 
tends to  satisfy  himself  will  prove  useless  and  vain.  The 
Judge  of  all  the  earth  will  be  found  to  have  done  right. 
The  ruin  of  the  lost  soul  will  be  found  to  be  his  own 
fault.  Those  words  of  our  Lord,  "  thou  knewest,"  are 
words  that  ought  to  ring  loudly  in  many  a  man's  ears, 
and  prick  him  to  the  heart.  Thousands  are  living  at 
this  day  without  Christ  and  without  conversion,  and  yet 
pretending  that  they  cannot  help  it.  And  all  this  time 
they  know  in  their  own  conscience  that  they  are  guilty. 
They  are  burying  their  talent.  They  are  not  doing 
what  they  can.  Happy  are  they  who  find  this  out  be- 
times.    It  will  all  come  out  at  the  last  day. 

Let  us  leave  this  parable  with  a  solemn  determination, 


340 


EXPOSITORY    THOUGHTS. 


by  God's  grace,  never  to  be  content  with  a  profession  of 
Christianity  without  practice.  Let  us  not  only  talk  about 
religion,  but  act.  Let  us  not  only  feel  the  importance  of 
religion,  but  do  something  too.  We  are  not  told  that  the 
unprofitable  servant  was  a  murderer,  or  a  thief,  or  even 
a  waster  of  his  Lord's  money.  But  he  did  nothing^ — 
and  this  was  his  ruin.  Let  us  beware  of  a  do-nothing 
Christianity.  Such  Christianity  does  not  come  from  the 
Spirit  of  God.  ''  To  do  no  harm,"  says  Baxter,  "  is  the 
praise  of  a  stone,  not  of  a  man." 


MATTHEW  XXV.  31—46. 


31  When  the  Son  of  man  shall 
come  in  his  glory,  and  all  the  holy 
angels  with  him,  then  shall  he  sit 
upon  the  throne  of  his  glory  : 

32  And  before  him  shall  be  gathered 
all  nations:  and  he  shall  separate 
them  one  from  another,  as  a  shepherd 
divideth  his  sheep  from  the  goats : 

33  And  he  shall  set  the  sheep  on 
his  right  hand,  but  the  goats  on  the 
left. 

34  Then  shall  the  king  say  unto 
them  on  his  right  hand.  Come,  ye 
blessed  of  my  Father,  inherit  the 
kingdom  prepared  for  you  from  the 
foundation  of  the  world; 

35  For  I  was  an  hungered,  and  ye 
gave  me  meat ;  I  was  thirsty,  and  ye 
gave  me  drink :  I  was  a  stranger,  and 
ye  took  me  in  : 

36  Naked,  and  ye  clothed  me  :  I 
was  sick,  and  ye  visited  me  :  1  was 
in  prison,  and  ye  came  unto  me. 

37  Then  shall  the  righteous  answer 
him,  saying.  Lord,  when  saw  we  thee 
an  hungered,  and  fed  thee  ?  or  thirsty, 
and  gave  thee  drink  ? 

38  When  saw  we  thee  a  stranger. 
and  took  thee  in?  or  naked,  ana 
clothed  thee  ? 


39  Or  when  saw  we  thee  sick,  or  in 
prison,  and  came  unto  thee  ? 

40  And  the  King  shall  answer  and 
say  unto  them.  Verily  I  say  unto  you. 
Inasmuch  as  yc  have  done  it  unto  one 
of  the  least  of  these  my  brethren,  ye 
have  done  it  unto  me. 

41  Then  shall  he  say  also  unto 
them  on  the  left  hand,  Depart  from 
me,  ye  cursed,  into  everlasting  fire, 
prepared  for  the  devil  and  his  angels : 

42  For  I  was  an  hungered,  and  ye 
gave  me  no  meat :  I  was  thirsty,  and 
ye  gave  me  no  drink : 

43  I  was  a  stranger,  and  ye  took 
me  not  in :  naked,  and  ye  clothed  me 
not;  sick,  and  in  prison,  and  ye  vis- 
ited me  not. 

44  Then  sliall  they  also  answer  him, 
saying,  Lord,  when  saw  we  thee  an 
hungered,  or  athirst,  or  a  stranger,  or 
naked,  or  sick,  or  in  prison,  and  did 
not  minister  unto  thee  ? 

45  Then  shall  he  answer  them,  say- 
ing Verily  I  say  unto  you,  Inasmuch 
as  ye  did  it  not  to  one  of  the  least 
of  these,  ye  did  it  not  to  me. 

46  And  these  shall  go  away  into 
everlasting  punishment ;  but  the  righ- 
teous into  hfe  eternal. 


In  these  verses  our  Lord  Jesus  Christ   describes   the 
judgment-day,  and  some  of  its  leading  circumstances. 


MATTHEW,    CHAP.    XXV.  341 

There  are  few  passages  in  the  whole  Bible  more  solemn 
and  heart-searching  than  this.  May  we  read  it  with  the 
deep  and  serious  attention  which  it  deserves. 

Let  us  mark  in  the  first  place,  who  will  he  the  Judge 
in  the  last  day.  We  read  that  it  will  be  "  the  Son  of 
Man,"  Jesus  Christ  Himself 

That  same  Jesus  who  was  born  in  the  manger  of 
Bethlehem,  and  took  upon  Him  the  form  of  a  servant,— 
who  was  despised  and  rejected  of  men,  and  often  had  not 
where  to  lay  His  head, — who  was  condemned  by  the 
princes  of  this  world,  beaten,  scourged,  and  nailed  to  the 
cross, — that  same  Jesus  shall  Himself  judge  the  world, 
when  He  comes  in  His  glory.  To  Him  the  Father  hath 
committed  all  judgment.  (John  v.  22.)  To  Him  at 
last  every  knee  shall  bow,  and  every  tongue  confess  that 
He  is  Lord.     (Philip,  ii.  10, 11.) 

Let  believers  think  of  this,  and  take  comfort.  He 
that  sits  upon  the  throne  in  that  great  and  dreadful  day 
will  be  their  Saviour,  their  Shepherd,  their  High  Priest, 
their  elder  Brother,  their  Friend.  When  they  see  Him, 
they  will  have  no  cause  to  be  alarmed. 

Let  unconverted  people  think  of  this,  and  be  afraid. 
Their  judge  will  be  that  very  Christ,  whose  Gospel  they 
now  despise,  and  whose  gracious  invitations  they  refuse 
to  hear.  How^ great  will  be  their  confusion  at  last,  if 
they  go  on  in  unbelief  and  die  in  their  sins  !  To  be  con- 
demned in  the  day  of  judgment  by  any  one  would  be 
awful.  But  to  be  condemned  by  Him  who  would  have 
saved  them  will  be  awful  indeed.  Well  may  the  Psalmist 
say,  "  Kiss  the  Son  lest  he  be  angry."     (Psalm  ii.  12.) 

Let  us  mark,  in  the  second  place,  ivho  will  be  judged  in 


342  JIXPOSITORY   THOUGHTS. 

the  last  day.     We   read  that  before   Christ  "shall  be 
gathered  all  nations/' 

All  that  have  ever  lived  shall  one  day  give  account 
of  themselves  at  the  bar  of  Christ.  All  must  obey  the 
summons  of  the  great  King,  and  come  forward  to  receive 
their  sentence.  Those  who  would  not  come  to  worship 
Christ  on  earth,  will  find  they  must  come  to  His  great 
assize,  when  He  returns  to  judge  the  world. 

All  that  are  judged  will  be  divided  into  two  great 
classes.  There  will  no  longer  be  any  distinction  between 
kings  and  subjects,  or  masters  and  servants,  or  dissenters 
and  churchmen.  There  will  be  no  mention  of  ranks  and 
denominations,  for  the  former  things  will  have  passed 
away.  G-race,  or  no  grace,  conversion  or  unconversion, 
faith  or  no  faith,  will  be  the  only  distinctions  at  the  last 
day.  All  that  are  found  in  Christ  will  be  placed  among 
the  sheep  at  His  right  hand.  AE  that  are  not  found  in 
Christ  will  be  placed  among  the  goats  at  His  left.  Well 
says  Sherlock,  '^  Our  separations  will  avail  us  nothing, 
unless  we  take  care  to  be  found  in  the  number  of  Christ's 
sheep,  when  He  comes  to  judgment." 

Let  us  mark,  in  the  third  place,  in  what  manner  the 
judgment  will  he  conducted  in  the  last  day.  We  read  of 
several  striking  particulars  on  this  point.  Let  us  see 
what  they  are. 

The  last  judgment  will  be  a  judgment  according  to 
evidence.  The  works  of  men  are  the  witnesses  which 
will  be  brought  forward,  and  above  all  their  works  of 
charity.  The  question  to  be  ascertained  will  not  merely 
be  what  we  said,  but  what  we  did, — not  merely  what  we 
professed  but  what  we  practised.  Our  works  unquestion- 


a43 

ably  will  not  justify  us.  We  are  justified  by  faith  with- 
out the  deeds  of  the  law.  But  the  truth  of  our  faith 
will  be  tested  by  our  lives.  Faith  which  hath  not  works 
is  dead,  being  alone.     (James  ii.  11.) 

The  last  judgment  will  be  a  judgment  that  will  bring 
joy  to  all  true  believers.  They  will  hear  those  precious 
words,  "  Come,  ye  blessed  of  my  Father,  inherit  the 
kingdom."  They  will  be  owmed  and  confessed  by  their 
Master  before  His  Father  and  the  holy  angels.  They 
shall  find  that  the  wages  He  gives  to  His  faithful 
servants  are  nothing  less  than  ^'  a  kingdom."  The  least, 
and  lowest,  and  poorest,  of  the  family  of  God,  shall 
have  a  crown  of  glory,  and  be  a  king. 

The  last  judgment  will  be  a  judgment  that  will  bring 
confusion  on  all  unconverted  people.  They  will  hear 
those  awful  words,  ''  Depart,  ye  cursed,  into  everlasting 
fire."  They  will  be  disowned  by  the  great  Head  of  the 
Church  before  the  assembled  world.  They  will  find  that 
as  they  would  sow  to  the  flesh,  so  of  the  flesh  they  must 
reap  corruption.  They  would  not  hear  Christ,  when  He 
said  "  Come  unto  me,  and  I  will  give  you  rest,"  and  now 
they  must  hear  Him  say,  "  Depart,  into  everlasting  fire." 
They  would  not  carry  his  cross,  and  so  they  can  have  no 
place  in  his  kingdom. 

The  last  judgment  will  be  a  judgment  that  will  strikingly 
bring  out  the  characters  both  of  the  lost  and  saved.  They 
on  the  right  hand,  who  are  Christ's  sheep,  will  still  be 
"  clothed  with  humility."  They  will  marvel  to  hear  any 
work  of  theirs  brought  forward  and  commended. — They 
on  the  left  hand,  who  are  not  Christ's,  will  still  be  blind 
and  self-righteous.     They  will  not  be  sensible   of  any 


344  EXPOSITORY   THOUGHTS. 

neglect  of  Christ.  "  Lord,"  they  say,  "  when  saw  we 
thee, — ^and  did  not  minister  unto  thee  ?"  Let  this  thought 
sink  down  into  our  hearts.  Characters  on  earth  will 
prove  an  everlasting  possession  in  the  world  to  come. 
With  the  same  heart  that  men  die,  with  that  heart  they 
will  rise  again. 

Let  us  mark,  in  the  last  place,  what  ivill  he  the  final 
results  of  the  judgment  day.  We  are  told  this  in  words 
that  ought  never  to  be  forgotten,  "  the  wicked  shall  go 
away  into  everlasting  punishment :  but  the  righteous 
into  life  eternal." 

The  state  of  things  after  the  judgment  is  changeless 
and  without  end.  The  misery  of  the  lost,  and  the 
blessedness  of  the  saved,  are  both  alike  for  ever.  Let 
no  man  deceive  us  on  this  point.  It  is  clearly  revealed 
in  Scripture.  Tlie  eternity  of  God,  and  heaven,  and  hell, 
all  stand  on  the  same  foundation.  As  surely  as  God  is 
eternal,  so  surely  is  heaven  an  endless  day  without  night, 
and  hell  an  endless  night  without  day. 

Who  shall  describe  the  blessedness  of  eternal  life  ? 
It  passes  the  power  of  man  to  conceive.  It  can  only  be 
measured  by  contrast  and  comparison.  An  eternal  rest, 
after  warfare  and  conflict, — the  eternal  company  of  saints, 
after  buffeting  with  an  evil  world, — an  eternally  glorious 
and  painless  body,  after  struggling  with  weakness  and 
infirmity, — an  eternal  sight  of  Jesus  face  to  face,  after 
only  hearing  and  believing, — all  this  is  blessedness  indeed. 
And  yet  the  half  of  it  remains  untold. 

Who  shall  describe  the  misery  of  eternal  punishment  ? 
It  is  something  utterly  indescribable  and  inconceivable. 
The  eternal  pain  of  body, — the  eternal  sting  of  an  accus- 


MATTHEW,    CHAP.    XXVI. 


m 


ing  conscience — the  eternal  society  of  none  but  the  wicked, 
the  devil  and  his  angels — the  eternal  remembrance  of 
opportunities  neglected  and  Christ  despised — the  eternal 
prospect  of  a  weary,  hopeless  future — all  this  is  misery 
indeed.  It  is  enough  to  make  our  ears  tingle,  and  our 
blood  run  cold.  And  yet  this  picture  is  nothing,  com- 
pared to  the  reality. 

Let  us  close  these  verses  with  serious  self-inquiry. 
Let  us  ask  ourselves  on  which  side  of  Christ  we  are 
likely  to  be  at  the  last  day.  Shall  we  be  on  the  right 
hand,  or  shall  we  be  on  the  left  ?  Happy  is  he  who 
never  rests  till  he  can  give  a  satisfactory  answer  to  this 
question. 


MATTHEW  XXVI.  1—13. 


1  And  it  came  to  pass,  when  Jesus 
had  finished  all  these  sayings,  he  said 
unto  his  disciples, 

2  Ye  know  that  after  two  days  is 
the/east  of  the  Passover,  and  the  Son 
of  man  is  betrayed  to  be  crucified. 

3  Then  assembled  together  the 
Chief  Priests,  and  the  Scribes,  and 
the  elders  of  the  peof)le,  unto  the 
palace  of  the  High  Priest,  who  was 
called  Caiaphas, 

4  And  consulted  that  they  might 
take  Jesus  by  subtilty,  and  kill  him. 

5  But  they  said.  Not  on  the  feast 
dai/,  lest  there  be  an  uproar  among 
the  people. 

6  Now  when  Jesus  was  in  Bethany, 
in  the  house  of  Simon  the  leper, 

7  There  came  unto  him  a  woman 
having  an  alabaster  box  of  very  pre- 
cious ointment,  and  poured  it  on  his 


head,  as  he  sat  at  meat. 

8  But  when  his  disciples  saw  ii, 
they  had  indignation,  saymg.  To  what 
purpose  is  this  waste  ? 

9  For  this  ointment  might  have 
been  sold  for  much,  and  given  to  the 
poor. 

10  When  Jesus  understood  it,  he 
said  unto  them,  Why  trouble  ye  the 
woman  ?  for  she  hath  wrought  a  good 
work  upon  me. 

11  For  ye  have  the  poor  always 
with  you  5  but  me  ye  have  notalwavs. 

12  For  in  that  she  hath  poured  tnis 
ointment  on  my  body,  she  did  it  for 
my  burial. 

13  Verily  I  say  unto  you.  Where- 
soever this  Gospel  shall  be  preached 
in  the  whole  world,  there  shall  also 
this,  that  this  woman  hath  done,  be 
told  for  a  memorial  of  her. 


We  now  approach  the  closing  scene  of  our  Lord  Jesus 
Christ's  earthly  ministry.  Hitherto  we  have  read  of  His 
sayings  and  doings  :  we  are  now  about  to  read  of  His 

15* 


346  EXPOSITORY   THOUGHTS. 

sufferings  and  death.  Hitherto  we  have  seen  him  as 
the  great  Prophet :  we  are  now  about  to  see  Him  as  the 
great  High  Priest. 

It  is  a  portion  of  Scripture  which  ought  to  be  read 
with  pecuHar  reverence  and  attention.  The  place  where- 
on we  stand  is  hoh^  ground.  Here  we  see  how  the  Seed 
of  the  woman  bruised  the  Serpent's  head.  Here  we  see 
the  great  sacrifice  to  which  all  the  sacrifices  of  the  Old 
Testament  had  long  pointed.  Here  we  see  how  the 
blood  was  shed  which  "  cleanseth  from  all  sin,"  and  the 
Lamb  slain  who  "  taketh  away  the  sin  of  the  world."  We 
see  in  the  death  of  Christ,  the  great  mystery  revealed, 
how  God  can  be  just,  and  yet  justify  the  ungodly.  No 
wonder  that  all  the  four  Gospels  contain  a  full  account 
of  this  wonderful  event.  On  other  points  in  our  Lord's 
history,  we  often  find,  that  when  one  evangelist  speaks, 
the  other  three  are  silent.  But  when  we  come  to  the 
crucifixion,  we  find  it  minutely  described  by  all  four. 

In  these  verses  we  have  now  read,  let  us  first  observe 
how  careful  our  Lord  is  to  recall  the  attention  of  His  disci- 
pies  to  His  oiun  death.  He  said  to  them,  "  Ye  know  that 
after  two  days  is  the  feast  of  the  passover,  and  the  Son 
of  Man  is  betrayed  to  be  crucified." 

The  connexion  of  these  words  with  the  preceding 
chapter  is  exceedingly  striking.  Our  Lord  had  just 
been  dwelling  on  His  own  second  coming  in  power  and 
glory  at  the  end  of  the  world.  He  had  been  describing 
the  last  judgment,  and  all  its  awful  accompaniments. 
He  had  been  speaking  of  Himself  as  the  Judge,  before 
whose  throne  aU  nations  would  be  gathered.  And  then 
at  once,  without  pause  or  interval,  He  goes  on  to  speak 


347 

of  His  crucifixion.  While  the  marvellous  predictions  of 
His  final  glory  were  yet  ringing  in  the  ears  of  His  disci- 
ples, He  tells  them  once  and  again  of  His  coming 
sufterings.  He  reminds  them  that  He  must  die  as  a 
sin-offering  before  He  reigned  as  a  king, — that  He  must 
make  atonement  on  the  cross,  before  he  took  the  crown. 

We  can  never  attach  too  much  importance  to  the 
atoning  death  of  Christ.  It  is  the  leading  fact  in  the 
word  of  God,  on  which  the  eyes  of  our  soul  ought  to  be 
ever  fixed.  Without  the  shedding  of  his  blood,  there 
is  no  remission  of  sin.  It  is  the  cardinal  truth  on  which 
the  whole  system  of  Christianity  hinges.  Without  it 
the  Gospel  is  an  arch  without  a  key-stone,  a  fair  building 
without  a  foundation,  a  solar  system  without  a  sim. 
Let  us  make  much  of  our  Lord's  incarnation  and  exam- 
ple. His  miracles  and  his  parables,  His  works  and  His 
words,  but  above  all  let  us  make  much  of  His  death. 
Let  us  delight  in  the  hope  of  his  second  personal  coming 
and  millennial  reign,  but  let  us  not  think  more  even  of 
these  blessed  truths,  than  of  the  atonement  on  the  cross. 
This,  after  all,  is  the  master-truth  of  Scripture,  that 
"  Christ  died  for  our  sins."  To  this  let  us  daily  return. 
On  this  let  us  daily  feed  our  souls.  Some,  like  the 
Greeks  of  old,  may  sneer  at  the  doctrine,  and  call  it 
"  foolishness/'  But  let  us  never  be  ashamed  to  say  with 
Paul,  "  God  forbid  that  I  should  glory  save  in  the  cross 
of  our  Lord  Jesus  Christ."     (Gal.  vi.  14.) 

Let  us  observe,  in  the  second  place,  in  these  verses, 
what  honor  Christ  loves  to  put  on  those  that  honor  Him. 

We  are  told  that  when  He  was  "in  the  house  of 
Simon  the  leper,"  a  certain  woman  came,  while  He  sat  at 


348  EXPOSITOBY   THOUGHTS. 

meat,  and  poured  a  box  of  precious  ointment  on  His 
head.  She  did  it,  no  doubt,  out  of  reverence  and  affec- 
tion. She  had  received  soul-benefit  from  Him,  and  she 
thought  no  mark  of  honour  too  costly  to  be  bestowed  on 
Him  in  return.  But  this  deed  of  hers  called  forth  dis- 
approbation from  some  who  saw  it.  They  called  it 
"  waste."  They  said  it  might  have  been  better  to  sell  the 
ointment,  and  give  the  money  to  the  poor.  At  once  our 
Lord  rebuked  these  cold-hearted  fault-finders.  He  tells 
them  that  the  woman  has  "  wrought  a  good  work,"  and 
one  that  he  accepts  and  approves.  And  he  goes  on  to 
make  a  striking  prediction,  "  Wheresoever  this  Grospel  is 
preached  in  the  whole  world,  there  shaU  also  this,  that 
this  woman  hath  done,  be  told  for  a  memorial  of  her.'' 

We  see,  in  this  little  incident,  hov7  perfectly  our  Lord 
knew  things  to  come,  and  how  easy  it  is  for  him  to  con- 
fer honor.  This  prophecy  of  His  about  this  woman  is 
receiving  a  fulfilment  every  day  before  our  eyes.  Wher- 
ever the  Gospel  of  St.  Matthew  is  read,  the  deed  that 
she  did  is  known.  The  deeds  and  titles  of  many  a  king, 
and  emperor,  and  general,  are  as  completely  forgotten, 
as  if  written  in  the  sand.  But  the  grateful  act  of  one 
humble  Christian  woman  is  recorded  in  one  hundred  and 
fifty  different  languages,  and  is  known  all  over  the  globe. 
The  praise  of  man  is  but  for  a  few  days.  The  praise 
of  Christ  endureth  for  ever.  The  pathway  to  lasting 
honor,  is  to  honor  Christ. 

Last,  but  not  least,  we  see  in  this  incident  a  blessed 
foretaste  of  things  that  will  yet  take  place  in  the  day  of 
judgment.  In  that  great  day  no  honor  done  to  Christ 
on  earth  shall  be  found  to  have  been  forgotten.     The 


349 

speeches  of  parliamentary  orators,  the  exploits  of  warri- 
ors, the  works  of  poets  and  painters,  shall  not  be 
mentioned  in  that  day.  But  the  least  work  that  the 
weakest  Christian  woman  has  done  for  Christ,  or  His 
members,  shall  be  found  written  in  a  book  of  everlasting 
remembrance.  Not  a  single  kind  word  or  deed,  not  a 
cup  of  cold  water,  or  a  box  of  ointment,  shall  be  omitted 
from  the  record.  Silver  and  gold  she  may  have  had 
none, — ^rank,  power,  and  influence  she  may  not  have 
possessed, — but  if  she  loved  Christ,  and  confessed  Christ, 
and  worked  for  Christ,  her  memorial  shall  be  found  on 
high.  She  shall  be  commended  before  assembled  worlds. 
Do  we  know  what  it  is  to  work  for  Christ  .^  If  we  do, 
let  us  take  courage,  and  work  on.  What  greater  en- 
couragement can  we  desire  than  we  see  here  ?  We  may 
be  laughed  at  and  ridiculed  by  the  world.  Our  motives 
may  be  misunderstood.  Our  conduct  may  be  misrepre- 
sented. Our  sacrifices  for  Christ's  sake  may  be  called 
*^  waste," — waste  of  time,  waste  of  money,  waste  of 
strength.  Let  none  of  these  things  move  us.  The  eye 
of  Him  who  sat  in  Simon's  house  in  Bethany  is  upon  us. 
He  notes  all  we  do,  and  is  well-pleased.  Let  us  be 
"  steadfast,  unmoveable,  always  abounding  in  the  work 
of  the  Lord,  forasmuch  as  we  know  that  our  labor  is 
not  in  vain  in  the  Lord."     (1  Cor.  xv.  58.) 


MATTHEW  XXVI.  14—25. 


14  Then  one  of  the  twelve,  called 
Judas  Iscariot,  went  unto  the  Chief 
Priests, 

15  And  said  unto  them.  What  will 


unto  you?  And  they  covenanted  with 
him  for  thirty  pieces  of  silver. 

16  And  from  that  time  he  sought 
opportunity  to  hetray  him. 


ye  give  me,  and  I  will  deliver  him  1     17  Now  the  first  dai/  of  the  feati 


350 


EXPOSITORY   THOUGHTS. 


of  unlea-sened  bread  the  disciples 
came  to  Jesus,  saying  unto  Mm, 
Where  wilt  thou  that  we  prepare  for 
thee  to  eat  the  Passover  ? 

18  And  he  said,  Go  into  the  city  to 
such  a  man,  and  say  unto  him.  The 
Master  saith,  My  time  is  at  hand ;  I 
will  keep  the  Passover  at  thy  house 
with  my  disciples?. 

19  And  the  disciples  did  as  Jesus 
had  appointed  them  ;  and  they  made 
ready  the  Passover. 

20  Now  when  the  even  was  come, 
he  sat  down  with  the  twelve. 

21  And  as  they  did  eat,  he  said 


Verily,  I  say  unto  you,  that  one  of  you 
shall  betray  me. 

22  And  they  were  exceeding  sor- 
rowful, and  began  every  one  of  them 
to  say  unto  him,  Lord,  is  it  I  ? 

23  And  he  answered  and  said,  He 
that  dippeth  Ms  hand  with  me  in  the 
dish,  the  same  shall  betray  me. 

24  The  Son  of  man  goeth  as  it  is 
written  of  him :  but  wo  unto  that 
man  by  whom  the  Son  of  man  is  be- 
trayed! it  had  been  good  for  that 
man  if  ho  had  not  been  born. 

25  Then  Judas,  which  betrayed  him. 
answered  and  said,  Master,  is  it  Ii 
He  said  unto  him.  Thou  hast  said. 


We  read  in  the  beginning  of  this  passage,  how  our  Lord 
Jesus  Christ  was  betrayed  into  the  hands  of  His  deadly 
enemies.  The  priests  and  scribes,  however  anxious  to 
put  him  to  death,  were  at  a  loss  how  to  effect  their 
purpose,  for  fear  of  an  uproar  among  the  people.  At 
this  juncture  a  fitting  instrument  for  carrying  out  their 
designs,  offered  himself  to  them,  in  the  person  of  Judas 
Iscariot.  That  false  apostle  undertook  to  deliver  his 
Master  into  their  hands,  for  thirty  pieces  of  silver. 

There  are  few  blacker  pages  in  all  history,  than  the 
character  and  conduct  of  Judas  Iscariot.  There  is  no 
more  awful  evidence  of  the  wickedness  of  man.  A  poet 
of  our  own  has  said,  that  ^'  sharper  than  a  serpent's  tooth 
is  a  thankless  child."  But  what  shall  we  say  of  a  disci- 
ple who  could  betray  his  own  Master, — an  apostle  who 
could  sell  Christ  ?  Surely  this  was  not  the  least  bitter 
part  of  the  cup  of  suffering  which  our  Lord  drank. 

Let  us  learn,  in  the  first  place,  from  these  verses,  that 
a  man  may  enjoy  great  privileges,  and  make  a  great  reli- 
gious profession,  and  yet  his  heart  all  the  time  may  not  be 
right  before  God. 


MATTHEW,    CHAP.    XXVI.  351 

J  udas  Iscariot  had  the  highest  possible  religious  privi- 
leges. He  was  a  chosen  apostle,  and  companion  of 
Christ.  He  was  an  eye-witness  of  our  Lord's  miracles, 
and  a  hearer  of  His  sermons.  He  saw  what  Abraham 
and  Moses  never  saw,  and  heard  what  David  and  Isaiah 
never  heard.  He  lived  in  the  society  of  the  eleven 
apostles.  He  was  a  fellows-laborer  with  Peter,  James, 
and  John.  But  for  all  this  his  heart  was  never  changed. 
'  He  clung  to  one  darling  sin. 
*  Judas  Iscariot  made  a  reputable  profession  of  religion. 
There  was  nothing  but  what  was  right,  and  proper,  and 
becoming  in  his  outward  conduct.  Like  the  other  apos- 
tles, he  appeared  to  believe  and  to  give  up  all  for  Christ's 
sake.  Like  them  he  was  sent  forth  to  preach  and  work 
miracles.  No  one  of  the  eleven  appears  to  have  sus- 
pected him  of  hypocrisy.  When  our  Lord  said,  "  One 
of  you  shall  betray  me,"  no  one  said,  "Is  it  Judas  ?" 
Yet  all  this  time  his  heart  was  never  changed. 

We  ought  to  observe  these  things.     They  are  deeply 

"^  humbling  and  instructive.     Like  Lot's  wife,  Judas  is 

intended  to  be  a  beacon  to  the  whole  church.     Let  us 

'  often  think  about  him,  and  say,  as  we  think,  "  Search 

-^  me,  0  Lord,  and  try  my  heart,  and  see  if  there  be  any 

"*'•  wicked  way  in  me."     Let  us  resolve,  by  Grod's  grace, 

that  we  will  never  be  content  with  anything  short  of 

sound,  thorough,  heart  conversion. 

Let  us  learn,  in  the  second  place,  from  these  verses, 
that  the  love  of  money  is  one  of  the  greatest  snares  to  a  man's 
soul.  We  cannot  conceive  a  clearer  proof  of  this,  than 
the  case  of  Judas.  That  wretched  question,  "What 
will  ye  give  me  ?"  reveals  the  secret  sin  which  was  his 


35^  EXPOSITORY    THOUGHTS. 

ruin.  He  had  given  up  much  for  Christ's  sake,  but 
he  had  not  given  up  his  covetousness, 

The  words  of  the  apostle  Paul  should  often  ring  in  our 
ears,  "the  love  of  money  is  the  root  of  all  evil/'  (2  Tim. 
vi.lO.)  The  history  of  the  Church  abounds  in  illustrations 
of  this  truth.  For  money  Joseph  was  sold  by  his  brethren. 
For  money  Samson  was  betrayed  to  the  Philistines. 
For  money  Gehazi  deceived  Naaman,  and  lied  to  Elisha. 
For  money  Ananias  and  Sapphira  tried  to  deceive  Peter. 
For  money  the  Son  of  God  was  delivered  into  the  hands 
of  wicked  men.  Wonderful  indeed  does  it  seem  that 
the  cause  of  so  much  evil  should  be  loved  so  well. 

Let  us  all  be  on  our  guard  against  the  love  of  money. 
The  world  is  full  of  it  in  our  days.  The  plague  is 
abroad.  Thousands  who  would  abhor  the  idea  of  wor- 
shipping Juggernaut,  are  not  ashamed  to  make  an  idol 
of  gold.  We  are  all  liable  to  the  infection,  from  the 
least  to  the  greatest.  We  may  love  money  without 
having  it,  just  as  we  may  have  money  without  loving  it. 
It  is  an  evil  that  works  very  deceitfully.  It  carries  us 
captives  before  we  are  aware  of  our  chains.  Once  let  it 
get  the  mastery,  and  it  will  harden,  palsy,  sear,  freeze, 
blight,  and  wither  our  souls.  It  overthrew  an  apostle 
of  Christ.  Let  us  take  heed  that  it  does  not  overthrow 
us.  One  leak  may  sink  a  ship.  One  unmortified  sin  may 
ruin  a  soul. 

We  ought  frequently  to  call  to  mind  the  solemn  words, 
"  What  shall  it  profit  a  man  if  he  gain  the  whole  world, 
and  lose  his  own  soul  ?"  "  We  brought  nothing  into 
this  world,  and  it  is  certain  we  can  carry  nothing  out." 
Our  daily  prayer  should  be,  "Give  me  neither  poverty 


XXVI.  853 

nor  riches  :  feed  me  with  food  convenient  for  me."  (Pro v. 
XXX.  8^)  Our  constant  aim  should  be  to  he  rich  in  grace. 
They  that  "  will  be  rich"  in  worldly  possessions  often 
find  at  last  that  they  have  made  the  worst  of  bargains. 
Like  Esau,  they  have  bartered  an  eternal  portion  for 
a  little  temporary  gratification.  Like  Judas  Iscariot, 
they  have  sold  themselves  to  everlasting  perdition. 

Let  us  learn,  in  the  last  place,  from  these  verses,  the 
hopeless  condition  of  all  who  die  tmconverted.  The  words 
of  our  Lord  on  this  subject  are  peculiarly  solemn.  He 
says  of  Judas,  "  It  had  been  good  for  that  man,  if  he 
had  not  been  born/' 

This  saying  admits  of  only  one  interpretation.  It 
teaches  plainly,  that  it  is  better  n^Ver  to  live  at  all,  than 
to  live  without  faith,  and  to  die  without  grace.  To  die 
in  this  state  is  to  be  ruined  for  ever  more.  It  is  a  fall 
from  which  there  is  no  rising.  It  is  a  loss  which  is 
utterly  irretrievable.  There  is  no  change  in  hell.  The 
gulf  between  hell  and  heaven  is  one  that  no  man  can 
pass. 

This  saying  could  never  have  been  used,  if  there  was 
any  truth  in  the  doctrine  of  universal  salvation.  If  it 
really  was  true  that  all  would  sooner  or  later  reach 
heaven,  and  hell  sooner  or  later  be  emptied  of  inhabi- 
tants, it  never  could  be  said  that  it  would  have  been 
"  good  for  a  man  not  to  have  been  born."  Hell  itself 
would  lose  its  terrors,  if  it  had  an  end.  Hell  itself  would 
be  endurable,  if  after  millions  of  ages  there  was  a  hope 
of  freedom  and  of  heaven.  But  universal  salvation  will 
find  no  foot-hold  in  Scripture.  The  teaching  of  the  word 
of  God  is  plain  and  express  on  the  subject.     There  is  a 


354  EXPOSITORY    THOUGHTS. 

worm  that  never  dies,  and  a  fire  that  is  not  quenched. 
(Mark  ix.  44.)  "Except  a  man  be  born  again,"  he  will  wish 
one  day  he  had  never  been  born  at  all.  "  Better,"  says 
Burkitt,  "'have  no  being, than  not  have  a  beingin  Christ." 
Let  us  grasp  this  truth  firmly,  and  not  let  it  go. 
There  are  always  persons  who  dislike  the  reality  and 
eternity  of  hell.  We  live  in  a  day  when  a  morbid  charity 
induces  many  to  exaggerate  God's  mercy,  at  the  expense 
of  His  justice,  and  when  false  teachers  are  daring  to  talk 
of  a  "  love  of  Grod,  lower  even  than  hell."  Let  us  resist 
such  teaching  with  a  holy  jealousy,  and  abide  by  the 
doctrine  of  Holy  Scripture.  Let  us  not  be  ashamed  to 
walk  in  the  old  paths,  and  to  believe  that  there  is  an 
eternal  God,  an  eternal  heaven,  and  an  eternal  hell. 
Once  depart  from  this  belief,  and  we  admit  the  thin  edge 
of  the  wedge  of  scepticism,  and  may  at  last  deny  any 
doctrine  of  the  Gospel.  We  may  rest  assured  that  there 
is  no  firm  standing  ground  between  a  belief  in  the  eter- 
nity of  hell,  and  downright  infidelity. 


MATTHEW  XXVI.  26—35. 


26  And  as  they  were  eating,  Jesus  ye  shall  be  oflfended  because  of  me  this 
took  bread,  and  blessed  it,  and  brake  night ;  for  it  is  written,  I  will  smite 
it,  and  gave  it  to  the  disciples,  and  the  shepherd,  and  the  sheep  of  the 
said,  Take,  eat ;  this  is  my  body.  flock  shall  be  scattered  abroad. 

27  And  he  took  the  cup,  and  ^ave  |     32  But  after  I  am  risen  again,  I 
thanks,  and  gave  it  to  them,  saying,    will  go  before  you  into  Galilee. 
Drink  ye  all  of  it ;  \     33  Peter  answered  and  said  unto 

28  For  this  is  my  blood  of  the  new  him.  Though  all  men  shall  be  offended 
testament,  which  is  shed  for  many  for  because  of  thee,  yet  will  1  never  be 
the  remission  of  sins.  [offended. 

29  But  I  say  unto  you,  I  will  not  |  34  Jesus  said  unto  him.  Verily  I 
drink  henceforth  of  this  fruit  of  the  \  say  unto  thee,  That  this  night,  before 
vine,  until  that  day  when  I  drink  it '  the  cock  crow,  thou  shalt  deny  me 
new  with  you  in  my  Father's  kingdom,   thrice. 

30  And  when  they  had  sung  an  !  35  Peter  said  unto  him.  Though  I 
hymn,  they  went  out  into  the  mount  \  should  die  with  thee,  yet  will  I  not 
of  Olives.  i  deny  thee.    Likewise  also  said  all  the 

81  Thensaith  Jesus  unto  them.  All ,  disciples. 

These  verses  describe  the  appointment  of  the  sacrament 


MATTHEW,    CHAP.    XXVI.  355 

of  the  Lord's  Supper.  Our  Lord  knew  well  the  things 
that  were  before  Him,  and  graciously  chose  the  last  quiet 
evening  that  he  could  have  before  his  crucifixion,  as  an 
occasion  for  bestowing  a  parting  gift  on  his  church. 
How  precious  must  this  ordinance  have  afterwards  ap- 
peared to  His  disciples,  when  they  remembered  the 
events  of  that  night.  How  mournful  is  the  thought, 
that  no  ordinance  has  led  to  such  fiei'ce  controversy,  and 
been  so  grievously  misunderstood,  as  the  ordinance  of  the 
Lord's  Supper.  It  ought  to  have  united  the  church,  but 
our  sins  have  made  it  a  cause  of  division.  The  thing 
which  should  have  been  for  our  welfare,  has  been  too 
often  made  an  occasion  of  falling. 

The  first  thing  that  demands  our  notice  in  these 
verses,  is  the  right  meaning  of  our  Lord^s  wordsj  "  this  is 
my  body,  this  is  my  blood. " 

It  is  needless  to  say,  that  this  question  has  divided 
the  visible  church  of  Christ.  It  has  caused  volumes  of 
controversial  theology  to  be  written.  But  we  must  not 
shrink  from  having  decided  opinions  upon  it,  because 
theologians  have  disputed  and  difiered.  Unsoundness  on 
this  point  has  given  rise  to  many  deplorable  superstitions. 

The  plain  meaning  of  our  Lord's  words  appears  to  be 
this, — "  This  bread  represents  my  body.  This  wine  re- 
presents my  blood."  He  did  not  mean  that  the  bread 
He  gave  to  His  disciples  was  really  and  literally  His 
body.  He  did  not  mean  that  the  wine  He  gave  to  His 
disciples  was  really  and  literally  His  blood.  Let  us  lay 
firm  hold  on  this  interpretation.  It  may  be  supported 
by  several  grave  reasons.* 

*  "  Bishop  Law  has  remarked  that  there  is  no  term  in  the  Hebrew 
language,  which  expresses  to  signify  or  denote  ;  and  that  the  Grreek 


f^  EXPOSITORY   THOUGHTS. 

The  conduct  of  the  disciples  at  the  Lord's  Supper 
forbids  us  to  believe  that  the  bread  they  received  was 
Christ's  body,  and  the  wine  they  received  was  Christ's 
blood.  They  were  all  Jews,  taught  from  their  infancy 
to  believe  that  it  was  sinful  to  eat  flesh  with  the  blood. 
(Dent.  xii.  23 — 25.)  Yet  there  is  nothing  in  the  nar- 
rative to  shew  that  they  were  startled  by  our  Lord's 
words.  They  evidently  perceived  no  change  in  the 
bread  and  wine. 

Our  own  senses  at  the  present  day  forbid  us  to  be- 
lieve that  there  is  any  change  in  the  bread  and  wine  in 
the  Lord's  Supper.  Our  own  taste  tells  us  that  they  are 
really  and  literally  what  they  appear  to  be.  Things  above 
our  reason  the  Bible  requires  us  to  believe.  But  we  are 
never  bid  to  believe  that  which  contradicts  our  senses. 

The  true  doctrine  about  our  Lord's  human  nature 
forbids  us  to  believe  that  the  bread  in  the  Lord's  Supper 
can  be  His  body,  or  the  wine  His  blood.  The  natural 
body  of  Christ  cannot  be  at  one  time  in  more  places  than 
one. — If  our  Lord's  body  could  sit  at  table,  and  at  the 
same  time  be  eaten  by  the  disciples,  it  is  perfectly  clear 
that  it  was  not  a  human  body  like  our  own.  But  this 
we  must  never  allow  for  one  moment.  It  is  the  glory 
of  Christianity  that  our  Redeemer  is  perfect  man  as 
well  as  perfect  God. 

here  naturally  takes  the  impress  of  the  Hebrew  or  Syriac  idiom,  it  is 
being  used  for  it  signifies.  Hence  the  similar  use  of  the  verb  in  vari- 
ous passages;  "The  three  branches  are  three  days."  Gen.  xl.  12. 
"  The  seven  kine  are  seven  years."  Gen.  xh.  26.  "  The  ten  horns 
are  ten  kings."  Dan.  vii.  24.  "  The  field  is  the  world."  Matt.  xiii. 
38.  "  The  seven  stars  are  the  angels  of  the  seven  churches,  and  the 
seven  candlesticks  which  thou  sawest  are  the  seven  churches."  Eev. 
i  20.     Watson  on  Matthew,  p.  386. 


357 

Finally,  the  genius  of  the  language  in  which  our  Lord 
spoke  at  the  Lord's  Supper,  makes  it  entirely  unneces- 
sary to  interpret  His  words  literally.  The  Bible  is  full 
of  expressions  of  a  similar  kind,  to  which  no  one  thinks 
of  giving  any  but  a  figurative  meaning.  Our  Lord  speaks 
of  Himself  as  the  "  door"  and  the  "  vine,"  and  we  know 
that  he  is  using  emblems  and  figures,  when  He  so  speaks. 
There  is  therefore  no  inconsistency  in  supposing  that  He 
used  figurative  language  when  He  appointed  the  Lord's 
Supper  ;  and  we  have  the  more  right  to  say  so,  when  we 
remember  the  grave  objections  which  stand  in  the  way 
of  a  literal  view  of  His  words. 

Let  us  lay  up  these  things  in  our  minds,  and  not 
forget  them.  In  a  day  of  abounding  heresy,  it  is  good 
to  be  well  armed.  Ignorant  and  confused  views  of  the 
meaning  of  Scripture  language,  are  one  great  cause  of 
religious  error. 

The  second  thing  which  demands  our  notice  in  these 
verses,  is  the  purpose  and  object  for  which  the  Lord's  Sup- 
per was  appointed. 

This  is  a  subject  again  on  which  great  darkness  pre- 
vails. The  ordinance  of  the  Lord's  Supper  has  been 
regarded  as  something  mysterious  and  past  understand- 
ing. Immense  harm  has  been  done  to  Christianity  by 
the  vague  and  high-flown  language  in  which  many 
writers  have  indulged  in  treating  of  the  sacrament. 
There  is  certainly  nothing  to  warrant  such  language  in 
the  account  of  its  original  institution.  The  more  simple 
our  views  of  its  purpose,  the  more  Scriptural  they  are 
likely  to  be. 

The  Lord's  Supper  is  not  a  sacrifice.     There  is  no 


358  EXPOSITORY   THOUGHTS. 

oblation  in  it, — no  offering  up  of  anything  but  oui 
prayerS;  praises,  and  thanksgivings.  From  the  day  that 
Jesus  died  there  needed  no  more  offering  for  sin.  By  one 
offering  He  perfected  for  ever  them  that  are  sanctified. 
(Heb.  X.  14.)  Priests,  altars,  and  sacrifices,  all  ceased  to 
be  necessary,  when  the  Lamb  of  God  offered  up  Himself. 
Their  office  came  to  an  end.     Their  work  was  done. 

The  Lord's  Supper  has  no  power  to  confer  benefit  on 
those  who  come  to  it,  if  they  do  not  come  to  it  with 
faith.  The  mere  formal  act  of  eating  the  bread  and 
drinking  the  wine  is  utterly  unprofitable,  unless  it  is 
done  with  a  right  heart.  It  is  eminently  an  ordinance 
for  the  living  soul,  not  for  the  dead, — for  the  converted, 
not  for  the  unconverted. 

The  Lord's  Supper  was  ordained  for  a  continual  re- 
membrance of  the  sacrifice  of  Christ's  death,  until  He 
comes  again.  The  benefits  it  confers,  are  spiritual,  not 
physical.  Its  effects  mast  be  looked  for  in  our  inward 
man.  It  was  intended  to  remind  us,  by  the  visible, 
tangible  emblems  of  bread  and  wine,  that  the  offering  of 
Christ's  body  and  blood  for  us  on  the  cross,  is  the  only 
atonement  for  sin,  and  the  life  of  a  believer's  soul.  It  was 
meant  to  help  our  poor  weak  faith  to  closer  fellowship 
with  our  crucified  Saviour,  and  to  assist  us  in  spiritually 
feeding  on  Christ's  body  and  blood.  It  is  an  ordinance 
for  redeemed  sinners,  and  not  for  unfallen  angels.  By 
receiving  it  we  publicly  declare  our  sense  of  guilt,  and 
need  of  a  Saviour, — our  trust  in  Jesus,  and  our  love  to 
Him, — our  desire  to  live  upon  Him,  and  our  hope  to  live 
with  Him.  Using  it  in  this  spirit,  we  shall  find  our 
repentance  deepened,   our   faith   increased,   our   hope 


XXVI.  359 

brightened,  and  our  love  enlarged, — our  besetting  sins 
weakened,  and  our  graces  strengthened.  It  will  draw 
us  nearer  to  Christ. 

Let  us  bear  these  things  in  mind.  They  need  to  be 
remembered  in  these  latter  days.  There  is  nothing  in 
our  religion  which  we  are  so  ready  to  pervert  and  mis- 
understand as  those  parts  which  approach  our  senses. 
Whatever  we  can  touch  with  our  hand,  and  see  with  our 
eyes,  we  are  apt  to  exalt  into  an  idol,  or  to  expect  good 
from  it  as  a  mere  charm.  Let  us  especially  beware  of 
this  tendency  in  the  matter  of  the  Lord^s  Supper. 
Above  all,  "let  us  take  heed,'*  in  the  words  of  the 
Homily,  "  lest  of  the  memory  it  be  made  a  sacrifice." 

The  last  thing  which  deserves  a  brief  notice  in  this 
passage,  is  the  character  of  the  first  communicants.  It  is 
a  point  full  of  comfort  and  instruction. 

The  little  company  to  which  the  bread  and  wine  were 
first  administered  by  our  Lord,  was  composed  of  the 
apostles,  whom  He  had  chosen  to  accompany  Him  during 
His  earthly  ministry.  They  were  poor  and  unlearned 
men,  who  loved  Christ,  but  were  weak  alike  in  faith  and 
knowledge.  They  knew  but  little  of  the  full  meaning  of 
their  Master's  sayings  and  doings.  They  knew  but  little  of 
the  frailty  of  their  own  hearts.  They  thought  they  were 
ready  to  die  with  Jesus,  and  yet  that  very  night  they  all  for- 
sook Him  and  fled.  All  this  our  Lord  knew  perfectly  well. 
The  state  of  their  hearts  was  not  hid  from  Him.  And  yet 
He  did  not  keep  back  from  them  the  Lord's  Supper. 

There  is  something  very  teaching  in  this  circumstance. 
It  shows  us  plainly  that  we  must  not  make  great  know- 
ledge,  and  great   strength   of  grace,   an  indispensable 


360  EXPOSITORY    THOUGHTS. 

qualification  for  communicants.  A  man  may  know  but 
little,  and  be  no  better  than  a  child  in  spiritual  strength, 
but  he  is  not  on  that  account  to  be  excluded  from  the 
Lord's  table. — Does  he  really  feel  his  sins  ?  Does  he  really 
love  Christ  ?  Does  he  really  desire  to  serve  Him  .?  If  this 
be  so,  we  ought  to  encourage  and  receive  him.  Doubtless 
we  must  do  all  we  can  to  exclude  unworthy  communicants. 
No  graceless  person  ought  to  come  to  the  Lord's  Supper. 
But  we  must  take  heed  that  we  do  not  reject  those  whom 
Christ  has  not  rejected.  There  is  no  wisdom  in  being 
more  strict  than  our  Lord  and  His  apostles. 

Let  us  leave  the  passage  with  serious  self-inquiry  as  to 
our  own  conduct  with  respect  to  the  Lord's  Supper.  Do 
we  turn  away  from  it,  when  it  is  administered  ?  If  so^ 
how  can  we  justify  our  conduct  ? — It  will  not  do  to  say 
it  is  not  a  necessary  ordinance.  To  say  so  is  to  pour 
contempt  on  Christ  Himself,  and  declare  that  we  do  not 
obey  Him. — It  will  not  do  to  say  that  we  feel  unworthy 
to  come  to  the  Lord's  table.  To  say  so  is  to  declare 
that  we  are  unfit  to  die,  and  unprepared  to  meet  God. 
These  are  solemn  considerations.  AU  non-communicants 
should  ponder  them  well. 

Are  we  in  the  habit  of  coming  to  the  Lord's  table  ? 
If  so,  in  what  frame  of  mind  do  we  come  ?  Do  we  draw 
near  intelligently,  humbly,  and  with  faith  ?  Do  we 
understand  what  we  are  about  ?  Do  we  really  feel  our 
sinfulness  and  need  of  Christ  ?  Do  we  really  desire  to 
live  a  Christian  life,  as  well  as  profess  the  Christian  faith  ? 
Happy  is  that  soul  who  can  give  a  satisfactory  answer  to 
these  questions.     Let  him  go  forward,  and  persevere. 


MATTHEW,    CHAP.    XXVI.  361 


MATTHEW  XXVI.  36-46. 


86  Then  cometh  Jesus  with  them 
unto  a  place  called  Gethsemane,  and 
saith  unto  the  disciples,  Sit  ye  here, 
while  I  go  and  pray  yonder. 

37  And  he  took  with  him  Peter  and 
the  two  sons  of  Zebedee,  and  began 
to  be  sorrowful  and  very  heavy. 

38  Then  saith  he  unto  them,  My 
soul  is  exceeding  sorrowful,  even  unto 
death :  tarry  ye  here,  and  watch  with 
me. 

89  And  he  went  a  little  farther,  and 
fell  on  his  lace,  and  prayed,  saying, 
O  my  Father,  if  it  be  possible,  let  this 
cup  pass  from  me :  nevertheless  not 
as  I  will,  but  as  thou  wilt. 

40  And  he  cometli  unto  the  disciples, 
and  hndeth  them  asleep,  and  saith 
unto  Peter,  W^hat,  could  ye  not  watch 
with  me  one  hour  'i 

41  Watch  and  pray,  that  ye  eater 


not  into  temptation :  the  spirit  indeed 
is  willing,  but  the  flesh  is  weak. 

42  He  went  away  again  the  second 
time,  and  prayed,  saying,  O  my  Fa- 
ther, if  this  cup  may  not  pass  away 
from  me,  except  I  drink  it,  thy  will 
be  done. 

43  And  he  came  and  found  thera 
tisleep  again;  for  their  eyes  were 
heavy. 

44  And  he  left  them,  and  went  away 
again,  and  prayed  the  third  time,  say- 
ing tlje  same  words. 

45  Then  he  cometh  to  his  disciples, 
and  saith  unto  them.  Sleep  on  now, 
and  take  your  rest :  behold,  the  hour 
is  at  hand,  and  the  Son  of  man  is  be- 
trayed into  the  hands  of  sinners. 

46  Kise,  let  us  be  going ;  behold,  he 
is  at  hand  that  doth  betray  me. 


The  verses  we  have  now  read,  describe  what  is  commonly 
called  Christ's  agony  at  Gethsemane.  It  is  a  passage 
which  undoubtedly  contains  deep  and  mysterious  things. 
We  ought  to  read  it  with  reverence  and  wonder,  for 
there  is  much  in  it  which  we  cannot  fully  comprehend. 
'  Why  do  we  find  our  Lord  so  "sorrowful  and  very 
lieavy,"  as  he  is  here  described  ?  What  are  we  to  make 
of  His  words,  "  my  soul  is  exceeding  sorrowful,  even 
unto  death  ?"  Why  do  we  see  Him  going  apart  from 
His  disciples,  and  falling  on  His  face,  and  crying  to  His 
Father  with  strong  cries,  and  thrice-repeated  prayer  ? 
Why  is  the  Almighty  Son  of  God,  who  had  worked  so 
many  miracles,  so  heavy  and  disquieted  ?  Why  is  Jesus, 
who  came  into  the  world  to  die,  so  like  one  ready  to  faint 
at  the  approach  of  death  ?     Why  is  all  this  ? 

There  is  but  one  reasonable  answer  to  these  questions. 
The  weight  that  pressed  down  our  Lord's  soul,  was  not 
the  fear  of  death,  and  its  pains.  Thousands  have  en- 
dured the  most  agonizing  sufferings  of  body,  and  died 

16 


362  EXPOSITORY   THOUGHTS. 

without  a  groan,  and  so,  no  doubt,  might  our  Lord. 
But  the  real  weight  that  bowed  down  the  heart  of  Jesus, 
was  the  weight  of  the  sin  of  the  world,  which  seems 
to  have  now  pressed  down  upon  Him  with  peculiar  force. 
It  was  the  burden  of  our  guilt  imputed  to  Him,  which 
was  now  laid  on  Him,  as  on  the  head  of  the  scape  goat. 
How  great  that  burden  must  have  been,  no  heart  of  man 
can  conceive.  It  is  known  only  to  God.  Well  may  the 
Grreek  Litany  speak  of  the  "unknown  sufferings  of 
Christ."  The  words  of  Scott  on  this  subject  are  probably 
correct : — "Christ  at  this  time  endured  as  much  misery, 
of  the  same  kind  with  that  of  condemned  spirits,  as  could 
possibly  consist  with  a  pure  conscience,  perfect  love  of 
God  and  man,  and  an  assured  confidence  of  a  glorious 
event."* 

*  I  believe  that  the  view  maintained  in  this  exposition,  is  the  only 
reasonable  solution  that  can  be  given  of  our  Lord's  agony.  How  any 
Socinian,  or  any  divine  who  denies  the  imputation  of  man's  sin  to 
Christ,  and  the  vicarious  nature  of  Christ's  sufferings,  can  account 
satisfactorily  for  the  agony,  I  am  totally  at  a  loss  to  conceive. — Upon 
the  principle  of  the  Socinian,  who  utterly  denies  the  doctrine  of  atone- 
ment, and  says  that  our  Lord  was  only  a  man,  and  not  God,  He  was 
one  who  showed  less  firmness  in  suffering  than  many  men  have 
shown. — Upon  the  principle  of  some  modern  divines,  who  say  that 
our  Lord's  death  was  not  a  propitiation  and  expiation  for  sin,  but  only 
a  great  example  of  self-sacrifice,  the  intense  agony  of  body  and  mind 
here  described  is  equally  unaccountable. — Both  views  appear  to  me 
alike  dishonoring  to  our  Lord  Jesus  Christ,  and  utterly  unscriptural 
and  unsatisfactory.  I  beUeve  the  agony  in  the  garden  to  be  a  knot 
that  nothing  can  untie,  but  the  old  doctrine  of  our  sin  being  really 
imputed  to  Christ,  and  Christ  being  made  sin  and  a  curse  for  us. 

There  are  deep  things  in  this  passage  of  Scripture,  containing  the 
account  of  the  agony,  which  I  purposely  leave  untouched.  They  are 
too  derp  for  man's  line  to  fathom.     The  extent  to  which  Satan  waa 


36a 

But  however  mysterious  this  part  of  our  Lord's  history- 
may  seem  to  us,  we  must  not  fail  to  observe  the  precious 
lessons  of  practical  instruction,  which  it  contains.  Let 
us  now  see  v/hat  those  lessons  are. 

Let  us  learn,  in  the  first  place,  that  prayer  is  the  best 
practical  remedy  that  ive  can  use  in  tirne  of  trouble.  We 
see  that  Christ  Himself  prayed,  when  His  soul  was  sor- 
rowful.    All  true  Christians  ought  to  do  the  same. 

Trouble  is  a  cup  that  all  must  drink  in  this  world  of 
sin.  We  are  "  born  to  trouble  as  the  sparks  fly  upward." 
(Job  V.  7.)  We  cannot  avoid  it.  Of  all  creatures,  none  is 
so  vulnerable  as  man.  Our  bodies,  our  minds,  our  fami- 
lies, our  business,  our  friends,  are  all  so  many  doors 
through  which  trial  will  come  in.  The  holiest  saints  can 
claim  no  exemption  from  it.  Like  their  Master,  they 
are  often  "  men  of  sorrow." 

But  what  is  the  first  thing  to  be  done  in  time  of 
trouble  ?  We  must  pray. — Like  Job,  we  must  fall  down 
and  worship.  (Job  i.  20.)  Like  Hezekiah,  we  must  spread 
our  matters  before  the  Lord.  (2  Kings  xix.  14.)  The  first 
personwe  must  turn  to  for  help,  must  be  our  God.  We  must 
tell  our  Father  in  heaven  all  our  sorrow.  We  must  believe 
confidently  that  nothing  is  too  trivial  or  minute  to  be  laid 
before  Him,  so  long  as  we  do  it  with  entire  submission  to 
His  will.  It  is  the  mark  of  faith  to  keep  nothing  back 
from  our  best  Friend.    So  doing,  we  may  be  sure  we  shall 

allowed  to  tempt  our  Lord  in  this  hour, — the  degree  of  suffeiing,  both 
mental  and  bodily,  which  an  entirely  sinless  person,  hke  our  Lord 
would  endure  in  bearing  the  sin  of  all  mankind, — the  manner  in 
which  the  human  and  divine  wills  both  operated  in  our  Lord's  expe- 
rience, since  He  was  at  all  times  as  really  man  as  God, — all  these  are 
points  which  I  prefer  to  leave  alone.  It  is  easy  on  such  questions  to 
"  darken  counsel  by  words  without  knowledge." 


364  EXPOSITORY    THOUGHTS. 

have  an  answer.  ^'  If  it  be  possible,"  and  the  thing  we 
ask  is  for  God's  glory,  it  shall  be  done.  The  thorn  in 
the  flesh  shall  either  be  removed,  or  grace  to  endure  it 
will  be  given  to  us,  as  it  was  to  St.  Paul.  (2  Cor.  xii.  9.) 
May  we  all  store  up  this  lesson  against  the  day  of  need. 
It  is  a  true  saying,  that  "  prayers  are  the  leeches  of  care." 

Let  us  learn,  in  the  second  place,  that  entire  submission 
of  will  to  the  luill  of  Ood  should  he  one  of  our  chief  aims 
in  this  world.  The  words  of  our  Lord  are  a  beautiful 
example  of  the  spirit  that  we  should  follow  after  in  this 
matter.  He  says,  ^'  Not  as  I  wdll,  but  as  thou  wilt." 
He  says  again,  ^'  Thy  will  be  done." 

A  will  unsanctified  and  uncontrolled,  is  one  great 
cause  of  unhappiness  in  life.  It  may  be  seen  in  little 
infants.  It  is  born  with  us.  We  all  like  our  own  way. 
We  wish  and  want  many  things,  and  forget  that  we 
are  entirely  ignorant  what  is  for  our  good,  and  unfit 
to  choose  for  ourselves.  Happy  is  he  who  has  learned  to 
have  no  wishes,  and  in  every  state  to  be  content.  It  is 
a  lesson  which  we  are  slow  to  learn,  and  like  St.  Paul, 
we  must  learn  it  not  in  the  school  of  mortal  man,  but  of 
Christ.     (Phil.  iv.  11.) 

Would  we  know  whether  we  are  born  again,  and 
growing  in  grace  ?  Let  us  see  how  it  is  with  us  in  the 
matter  of  our  wills.  Can  we  bear  disappointment  ? 
Can  we  put  up  patiently  with  unexpected  trials  and 
vexations  ?  Can  we  see  our  pet  plans,  and  darling 
schemes  crossed  without  murmuring  and  complaint  ? 
Can  we  sit  still,  and  suffer  calmly,  as  well  as  go  up  and 
down  and  work  actively  ?  ^  These  are  the  things  that 
prove  whether  we  have  the  mind  of  Christ.  It  ought 
never  to  be  forgotten,  that  warm  feelings  and  joyful 


m6 

frames  are  not  the  truest  evidences  of  grace.  A  morti- 
fied will  is  a  far  more  valuable  possession.  Even  our 
Lord  Himself  did  not  always  rejoice  ;  but  He  could 
always  say,  "  Thy  will  be  done." 

Let  us  learn,  in  the  last  place,  that  there  is  great 
weakness  J  even  in  true  disciples  of  Christ,  and  that  they 
have  need  to  ivatch  and  pray  against  it.  We  see  Peter, 
James,  and  John,  those  three  chosen  apostles,  sleeping 
when  they  ought  to  have  been  watching  and  praying. 
And  we  find  our  Lord  addressing  them  in  these  solemn 
words,  "  Watch  and  pray,  that  ye  enter  not  into  tempta- 
tion :  the  spirit  indeed  is  willing,  but  the  flesh  is  weak." 

There  is  a  doable  nature  in  all  believers.  Converted, 
renewed,  sanctified  as  they  are,  they  still  carry  about 
with  them  a  mass  of  indwelling  corruption,  a  body  of  sin. 
St.  Paul  speaks  of  this  when  he  says,  "  I  find  a  law, 
that,  when  I  would  do  good,  evil  is  present  with  me. 
For  I  delight  in  the  law  of  God  after  the  inward  man. 
But  I  see  another  law  in  my  members,  warring  against 
the  law  of  my  mind."  (Rom.  vii.  21—23.)  The  ex- 
perience of  all  true  Christians  in  every  age  confirms  this. 
They  find  within,  two  contrary  principles,  and  a  con- 
tinual strife  between  the  two.  To  these  two  principles 
our  Lord  alludes  when  He  addresses  His  half-awakened 
disciples.  He  calls  the  one  flesh  and  the  other  spirit. 
He  says,  "  the  spirit  is  willing,  but  the  flesh  is  weak." 

But  does  our  Lord  excuse  this  weakness  of  His  dis- 
ciples ?  Be  it  far  from  us  to  think  so.  Those  who  draw 
this  conclusion  mistake  His  meaning.  He  uses  that 
very  weakness  as  an  argument  for  watchfulness  and 
prayer.     He  teaches  us  that  the  very  fact  that  w^e  are 


366 


EXPOSITORY    THOUGHTS. 


encompassed  with  infirmity,  should  stir  us  up  contin- 
ually to  "  watch  and  pray."  ^* 
If  we  know  anything  of  true  religion,  let  us  never 
forget  this  lesson.  If  we  desire  to  walk  with  God  com- 
fortably, and  not  fall,  like  David  or  Peter,  let  us  never 
forget  to  watch  and  pray.  Let  us  live  like  men  on 
enemy's  ground,  and  be  always  on  our  guard.  We  cannot 
walk  too  carefully.  We  cannot  be  too  jealous  over  our 
souls.  The  world  is  very  ensnaring.  The  devil  is  very 
busy.  Let  our  Lord's  words  ring  in  our  ears  daily  like 
a  trumpet.  Our  spirits  may  sometimes  be  very  willing. 
But  our  flesh  is  always  very  weak.  Then  let  us  always 
watch  and  always  pray. 


MATTHEW  XXVI.  47—56. 


47  And  while  he  yet  spake,  lo, 
Judas,  one  of  the  twelve,  came,  and 
■with  him  a  great  multitude  with 
Bwords  and  staves,  from  the  Chief 
Priests  and  elders  of  the  peoi)le. 

48  Now  he  that  betrayed  him  gave 
them  a  sign,  saying,  Whomsoever  I 
shall  kiss,  that  same  is  he :  hold  him 
fast. 

49  And  forthwith  he  came  to  Jesus, 
and  said,  Hail,  master;  and  kissed 
him. 

50  And  Jesus  said  unto  him.  Friend, 
wherefore  art  thou  come  ?  Then  came 
they,  and  laid  hands  on  Jesus,  and 
took  him. 

51  And,  behold,  one  of  them  which 
were  with  Jesus  stretched  out  Tiis 
hand,  and  drew  his  sword,  and  struck 
a  servant  of  the  High  Priest's,  and 
smote  off  his  ear. 


62  Then  said  Jesus  unto  him.  Put 
up  again  thy  sword  into  his  place : 
for  all  they  that  take  the  sword  shall 
perish  with  the  sword. 

53  Thinkest  thou  that  I  cannot  now 
pray  to  my  Father,  and  he  shall  pre- 
sently give  me  more  than  twelve 
legions  of  angels  ? 

54  But  how  then  shall  the  Scrip- 
tures be  fulfilled,  that  thus  it  must 
be? 

55  In  that  same  hour  said  Jesus  to 
the  multitudes.  Are  ye  come  out  as 
against  a  thief  with  swords  and  staves 
for  to  take  me  ?  I  sat  daily  with  vou 
teaching  in  the  temple,  and  ye  laid 

i  no  hold  on  me. 

I  56  Eut  all  this  was  done,  that  the 
j  Scriptures  of  the  prophets  might  be 
!  fulfilled.  Then  all  the  disciples  for- 
i  Book  him,  and  fled. 


We  see  in  these  verses  the  cup  of  our  Lord  Jesus  Christ's 
sufferings  beginning  to  be  filled.  We  see  Him  betrayed 
by  one  of  His  disciples,  forsaken  by  the  rest,  and  taken 


MATTHEW,    CHAP.    XXVI.  367 

prisoner  by  His  deadly  enemies.  Never  surely  was  there 
sorrow  like  His  sorrow  !  Never  may  we  forget,  as  we 
read  this  part  of  the  Bible,  that  our  sins  were  the  cause 
of  these  sorrows  !  Jesus  was  "  delivered  for  our  offences." 
(Rom.  iv.  25.) 

Let  us  notice,  for  one  thing,  in  these  verses,  what 
gracious  condescension  marked  our  Lord^s  intercourse  with 
His  disciples. 

We  have  this  poiat  proved  by  a  deeply  touching  cir- 
cumstance at  the  moment  of  our  Lord's  betrayal.  When 
Judas  Iscariot  undertook  to  guide  the  multitude  to  the 
place  where  his  Master  was,  he  gave  them  a  sign  by 
which  they  might  distinguish  Jesus  in  the  dim  moonlight 
from  his  disciples.  He  said,  "  Whomsoever  I  shall  kiss, 
that  same  is  he."  And  so,  when  he  came  to  Jesus,  he 
said,  "  Hail !  master,  and  kissed  him."  That  simple 
fact  reveals  the  affectionate  terms  on  which  the  disciples 
associated  with  our  Lord.  It  is  an  universal  custom  in 
Eastern  countries,  when  friend  meets  friend,  to  salute  one 
another  with  a  kiss.  (Exod.  xviii.  7  ;  1  Sam,  xx.  41.)  It 
would  seem  therefore,  that  when  Judas  kissed  our  Lord, 
he  only  did  that  which  all  the  apostles  were  accustomed 
to  do,  when  they  met  their  Master  after  an  absence. 

Let  us  draw  comfort  from  this  little  circumstance  for 
our  own  souls.  Our  Lord  Jesus  Christ  is  a  most  gracious 
and  condescending  Saviour.  He  is  not  an  "austere  man," 
repelling  sinners,  and  keeping  them  at  a  distance.  He 
is  not  a  being  so  different  from  us  in  nature,  that  we 
must  regard  Him  with  awe  rather  than  affection.  He 
would  have  us  rather  regard  Him  as  an  elder  Brother, 
and  a  beloved  Friend.     His  heart  in  heaven  is  still  the 


S68  EXPOSITORY    THOUGHTS. 

same  that  it  was  upon  eartli.  He  is  ever  meek,  merciful, 
and  condescending  to  men  of  low  estate.  Let  us  trust 
Him  and  not  be  afraid. 

Let  us  notice  for  another  thing,  how  our  Lord  condeimis 
those  who  think  to  use  carnal  weapons  in  defence  of  Him 
and  His  cause.  He  reproves  one  of  His  disciples  for 
striking  a  servant  of  the  high  priest.  He  bids  him 
"  put  up  his  sword  into  his  place."  And  he  adds  a  solemn 
declamtion  of  perpetual  significance,  "  all  they  that  take 
the  sword  shall  perish  by  the  sword." 

The  sword  has  a  lawful  office  of  its  own.  It  may  be 
used  righteously  in  the  defence  of  nations  against  oppres- 
sion. It  may  become  positively  necessary  to  use  it,  to 
prevent  confusion,  plunder,  and  rapine  upon  earth.  But 
the  sword  is  not  to  be  used  in  the  propagation  and  main- 
tenance of  the  Gospel.  Christianity  is  not  to  be  enforced 
by  bloodshed,  and  belief  in  it  extorted  by  force.  Happy 
would  it  have  been  for  the  Church  if  this  sentence  had 
been  more  frequently  remembered  !  There  are  few 
countries  in  Christendom,  where  the  mistake  has  not 
been  made  of  attempting  to  change  men's  religious 
opinions  by  compulsion,  penalties,  imprisonment,  and 
death.  And  with  what  effect  ?  The  pages  of  history 
supply  an  answer.  No  wars  have  been  so  bloody  as  those 
which  have  arisen  out  of  the  collision  of  religious  opinions^ 
Often,  mournfully  often,  the  very  men  who  have  been 
most  forward  to  promote  those  wars,  have  themselves  been 
slain.  May  we  never  forget  this  !  The  weapons  of  the 
Christian  warfare  are  not  carnal,  but  spiritual.  (2  Cor. 
X.  4.) 

Let  us  notice  for  another  thing,  how  our  Lord  submitted 


369 

to  be  made  a  prisoner  of  His  own  free  will  He  was  not 
taken  captive  because  he  could  not  escape.  It  would 
have  been  easy  for  Him  to  scatter  His  enemies  to  the 
winds,  if  he  had  thought  fit.  "  Thinkest  thou,"  He  says 
to  a  disciple,  "  that  I  cannot  pray  to  my  Father,  and  he 
shall  presently  give  me  more  than  twelve  legions  of 
angels  ?  But  bow  then  shall  the  Scriptures  be  fulfilled, 
that  thus  it  must  be  ?" 

We  see  in  those  words  the  secret  of  His  voluntary 
submission  to  His  foes.  He  came  on  purpose  to  fulfil  the 
types  and  promises  of  Old  Testament  Scriptures,  and  by 
fulfilUng  them  to  provide  salvation  for  the  world.  He 
came  intentionally  to  be  the  true  Lamb  of  God,  the 
Passover  Lamb.  He  came  to  be  the  Scape-goat  on 
whom  the  iniquities  of  the  people  were  to  be  laid.  His 
heart  was  set  on  accomplishing  this  great  work.  It 
could  not  be  done  without  the  "  hiding  of  his  power"  for 
a  time.  To  do  it  he  became  a  willing  sufferer.  He  was 
taken,  tried,  condemned,  and  crucified  entirely  of  His 
own  free  will. 

Let  us  observe  this.  There  is  much  encouragement 
in  it.  The  willing  sufferer  will  surely  be  a  willing 
Saviour.  The  almighty  Son  of  God,  who  allowed  men 
to  bind  Him  and  lead  Him  away  captive,  when  He  might 
have  prevented  them  with  a  word,  must  surely  be  full  of 
readiness  to  save  the  souls  that  flee  to  Him.  Once  more 
then  let  us  learn  to  trust  Him,  and  not  be  afraid. 

Let  us  notice,  in  the  last  place,  how  little  Christians 
know  the  weakness  of  their  own  hearts,  until  they  are  tried. 
We  have  a  mournful  illustration  of  this  in  the  conduct 
of  our  Lord's  apostles.     The  verses  we  have  read  con- 

10* 


870  EXPOSITORY   THOUGHTS. 

elude  with  the  words,  "  Then  all  the  disciples  forsook 
him  and  fled/'  They  forgot  their  confident  assertions 
made  a  few  hours  before.  They  forgot  that  they  had 
declared  their  willingness  to  die  with  their  Master.  They 
forgot  everything  but  the  danger  that  stared  them  in  the 
face.  The  fear  of  death  overcame  them.  They  "  for- 
sook him,  and  fled.'' 

How  many  professing  Christians  have  done  the  same  ? 
How  many,  under  the  influence  of  excited  feelings,  have 
promised  that  they  would  never  be  ashamed  of  Christ ! 
They  have  come  away  from  the  communion  table,  or  the 
striking  sermon,  or  the  Christian  meeting,  full  of  zeal  and 
love,  and  ready  to  say  to  all  who  caution  them  against 
backsliding,  "  Is  thy  servant  a  dog  that  he  should  do  this 
thing  ?^'  And  yet  in  a  few  days  these  feelings  have 
cooled  down  and  passed  away.  A  trial  has  come  and 
they  have  fallen  before  it.     They  have  forsaken  Christ. 

Let  us  learn  from  the  passage  lessons  of  humiliation 
and  self-abasement.  Let  us  resolve  by  God's  grace  to 
cultivate  a  spirit  of  lowliness,  and  self-distrust.  Let  us 
settle  it  in  our  minds,  that  there  is  nothing  so  bad  that 
the  best  of  us  may  not  do  it,  unless  he  watches,  prays, 
and  is  held  up  by  the  grace  of  God.  And  let  it  be  one 
of  our  daily  prayers,  "  Hold  thou  me  up,  and  I  shall  be 
safe."     (Psalm  cxix.  17.) 


MATTHEW  XXVI.  57—68. 


57  And  they  that  had  laid  hold  on 
Jesus  led  Mm  away  to  Caiaphas  the 
High  Priest,  where  the  Scribes  and 
the  elders  were  assembled. 

58  But  Peter  followed  hhn  afar  oflF 


unto  the  High  Priest's  palace,  and 
went  in,  and  sat  with  the  servants,  to 
see  the  end. 

59  Now  the  Chief  Priests,  and  el- 
ders, and  all  the  council,  sought  false 


MATTHEW,  CHAP.    XXVI. 


871 


witness  against  Jesus,  to  put  him  to 
death  • 

60  But  found  none :  yea,  though 
many  false  witnesses  came,  yet  found 
they  none.  At  the  last  came  two  false 
witnesses, 

61  And  said,  This/cZ^ow  said,  I  am 
able  to  destroy  the  temple  of  God,  and 
to  build  it  in  three  days. 

62  And  the  High  Priest  arose,  and 
said  unto  him.  Answerest  thou  noth- 
ing ?  what  is  it  which  these  witness 
against  thee  ? 

63  But  Jesus  held  his  peace.  And 
the  High  Priest  answered  and  said 
unto  him,  I  adjure  thee  by  the  living 
God,  that  thou  tell  us  whether  thou 
be  the  Christ,  the  Son  of  God. 


64  Jesus  saith  unto  him,  Thou  hast 
said:  nevertheless  I  say  unto  you, 
Hereafter  shall  ye  see  the  Son  of  man 
sitting  on  the  right  hand  of  power, 
and  coming  in  the  clouds  of  hea- 
ven. 

65  Then  the  High  Priest  rent  his 
clothes,  saying,  He  hath  spoken  blas- 
phemy ;  what  further  need  have  we 
of  witnesses  ?  behold,  now  ye  have 
hoard  his  blasphemy. 

66  What  think  ye?  They  answered 
and  said,  He  is  guilty  of  death. 

67  Then  did  they  spit  in  his  face, 
and  buffeted  him ;  and  others  smote 
him  with  the  palms  of  their  hands, 

68  Saying,  Prophesy  unto  us,  thou 
Christ,  Who  is  he  that  smote  thee  I 


We  read  in  these  verses  how  our  Lord  Jesus  Christ  was 
brought  before  Caiaphas  the  high  priest,  and  solemnly 
pronounced  guilty.  It  was  fitting  that  it  should  be  so. 
The  great  day  of  atonement  was  come.  The  wondrous 
type  of  the  scape-goat  was  about  to  be  completely  ful- 
filled. It  was  only  suitable  that  the  Jewish  high  priest 
should  do  his  part,  and  declare  sin  to  be  upon  the  head  of 
the  victim,  before  he  was  led  forth  to  be  crucified.  May 
we  ponder  these  things  and  understand  them.  There 
was  a  deep  meaning  in  every  step  of  our  Lord's  passion. 

Let  us  observe  in  these  verses,  that  the  chief  priests  were 
the  principal  agents  in  bringing  about  our  Lord's  death. 
It  was  not  so  much  the  Jewish  people,  we  must  remem- 
ber, who  pushed  forward  this  wicked  deed,  as  Caiaphas 
and  his  companions,  the  chief  priests. 

This  is  an  instructive  fact,  and  deserves  notice.  It  is 
a  clear  proof  that  high  ecclesiastical  office  exempts  no 
man  from  gross  errors  in  doctrine,  and  tremendous  sins 
in  practice.  The  Jewish  priests  could  trace  up  their 
pedigree  to  Aaron,  and  were  his  lineal  successors.  Their 


372  '  EXPOSITORY    THOUGHTS. 

office  was  one  of  peculiar  sanctity,  and  entailed  peculiar 
responsibilities.  And  yet  these  very  men  were  the  mur- 
derers of  Christ  ! 

Let  us  beware  of  regarding  any  minister  of  religion  as 
infallible.  His  orders,  however  regularly  conferred,  are 
no  guarantee  that  he  may  not  lead  us  astray,  and  even 
ruin  our  souls.  The  teaching  and  conduct  of  all  minis- 
ters must  be  tried  by  the  Word  of  God.  They  are  to  be 
followed  so  long  as  they  follow  the  Bible,  but  no  longer. 
The  maxim  laid  down  in  Isaiah  must  be  our  guide  : 
"  To  the  law  and  the  testimony  :  if  they  speak  not  ac- 
cording to  this  word,  it  is  because  there  is  no  light  in 
them."     (Isai.  viii.  20.) 

Let  us  observe,  in  the  second  place,  how  fully  our 
Lord  declared  to  the  Jewish  council  His  own  Messiahship, 
and  His  future  coming  in  glory. 

The  unconverted  Jew  can  never  tell  us  at  the  present 
day,  that  his  forefathers  were  left  in  ignorance  that  Jesus 
was  the  Messiah.  Our  Lord's  answer  to  the  solemn  ad- 
juration of  the  high  priest  is  a  sufficient  reply.  He 
tells  the  council  plainly  that  He  is  "  the  Christ,  the  Son 
of  God."  He  goes  on  to  warn  them  that  though  He  had 
not  yet  appeared  in  glory,  as  they  expected  Messias 
would  have  done,  a  day  would  come  when  he  would  do 
so.  "  Hereafter  ye  shaU  see  the  Son  of  Man  sitting  on 
the  right  hand  of  power,  and  coming  in  the  clouds  of 
heaven."  They  would  yet-  see  that  very  Jesus  of  Naza- 
reth, whom  they  had  arraigned  at  their  bar,  appear  in 
all  majesty  as  King  of  kings.     (Rev.  i.  7.) 

It  is  a  striking  fact  which  we  should  not  fail  to  no- 
tice, that  almost  the  last  word  spoken  by  our  Lord  to 


CHAP.  XXVI.  873 

the  J  ew6,  was  a  warning  prediction  about  His  own  second 
advent.  He  tells  them  plainly  that  they  would  yet  see 
Him  in  glory.  No  doubt  he  referred  to  the  seventh 
chapter  of  Daniel,  in  the  language  that  he  used.  But 
He  spoke  to  deaf  ears.  Unbelief,  prejudice,  self-right- 
eousnoss  covered  them  like  a  thick  cloud.  Never  was 
there  such  an  instance  of  spiritual  blindness.  Well 
may  the  Church  of  England  litany  contain  the  prayer, 
*'  From  all  blindness, — and  from  hardness  of  heart,  Good 
Lord  deliver  us." 

Let  us  observe,  in  the  last  place,  how  much  our  Lord 
endured  before  the  council,  from  false  witness  and  mockery. 

Falsehood  and  ridicule  are  old  and  favorite  weapons 
of  the  devil.  "  He  is  a  liar,  and  the  father  of  it."  (John 
viii.  44.)  All  through  our  Lord's  earthly  ministry  we 
see  these  weapons  continually  employed  against  Him. 
He  was  called  a  glutton,  a  winebibber,  and  a  friend  of 
publicans  and  sinners.  He  was  held  up  to  contempt  as 
a  Samaritan.  The  closing  scene  of  His  life  was  only  in 
keeping  with  all  the  past  tenor  of  it.  Satan  stirred  up 
his  enemies  to  add  insult  to  injury.  No  sooner  was  He 
pronounced  guilty,  than  every  sort  of  mean  indignity 
was  heaped  upon  Him.  "  They  spit  in  his  face,  and 
buffeted  him."  "  They  smote  him  with  the  palms  of 
their  hands."  They  said,  mockingly,  "Prophesy  unto  us, 
thou  Christ,  who  is  he  that  smote  thee  ?" 

How  wonderful  and  strange  it  all  sounds  !  How  won- 
derful that  the  Holy  Son  of  God  should  have  voluntarily 
submitted  to  such  indignities,  to  redeem  such  miserable 
sinners  as  we  are  !  How  wonderful,  not  least,  that  every 
tittle  of  these  insults  was  foretold  seven  hundred  years 


374 


EXPOSITORY    THOUGHTS. 


before  they  were  inflicted  !  Seven  hundred  years  before, 
Isaiah  had  written  down  the  words,  "  I  hid  not  my  face 
from  shame  and  spitting."     (Isai.  1.  6.) 

Let  us  draw  from  the  passage  one  practical  conclusion. 
Let  it  never  surprise  us,  if  we  have  to  endure  mockery, 
and  ridicule,  and  false  reports,  because  we  belong  to 
Christ.  The  disciple  is  not  greater  than  His  Master,  nor 
the  servant  than  His  Lord.  If  lies  and  insults  were 
heaped  upon  our  Saviour,  we  need  not  wonder  if  the 
same  weapons  are  constantly  used  against  His  people. 
It  is  one  of  Satan's  great  devices  to  blacken  the  charac- 
ters of  godly  men,  and  bring  them  into  contempt.  The 
lives  of  Luther,  Cranmer,  Calvin,  and  Wesley  supply 
abundant  examples  of  this.  If  we  are  ever  called  upon 
to  suffer  in  this  way,  let  us  bear  it  patiently.  We  drink 
the  same  cup  that  was  drunk  by  our  beloved  Lord.  But 
there  is  one  great  difference.  At  the  worst,  we  only  drink 
a  few  bitter  drops.     He  drank  the  cup  to  the  very  dregs. 


MATTHEW  XXVI.  69—75. 


69  Now  Peter  sat  without  in  the 
palace  :  and  a  damsel  came  unto  him, 
saying,  Thou  also  wast  with  Jesus  of 
Galilee. 

70  But  he  denied  before  tliem  alJ, 
saying,  I  know  not  what  thou  sayest. 

71  And  when  he  was  gone  out  into 
the  porch,  another  maid&fvff  him,  and 
said  unto  them  that  were  there.  This 
fellow  was,  also  with  Jesus  of  Nazareth. 

72  And  again  he  denied  with  an 
oath,  I  do  not  know  the  man. 


73  And  after  a  while  came  unto  liim 
they  that  stood  by,  and  said  to  Peter, 
Surely  thou  also  art  one  of  them  ;  for 
thy  speech  bewrayeth  thee. 

74  Then  began  he  to  curse  and  to 
swear,  saying,  I  know  not  the  man. 
And  immediately  the  cock  crew. 

75  And  Peter  remembered  the  word 
of  Jesus,  which  said  unto  him.  Before 
the  cock  crow,  thou  shalt  deny  me 
thrice.  And  he  went  out,  and  wept 
bitterly. 


These  verses  relate  a  remarkable  and  deeply  instructive 
event  the  apostle  Peter's  denial  of  Christ.  It  is  one  of 
those  events,  which  indirectly  prove  the  truth  of  the  Bible. 


MATTHEW,    CHAP,    XXVI.  375 

If  the  Gospel  had  been  a  mere  invention  of  man,  we 
should  never  have  been  told  that  one  of  its  principal 
preachers  was  once  so  weak  and  erring,  as  to  deny  his 
Master. 

The  first  thing  that  demands  our  notice,  is  the  fall  na- 
ture of  the  sin  of  which  Peter  luas  guilty. 

It  was  a  great  sin.  We  see  a  man,  who  had  followed 
Christ  for  three  years,  and  been  forward  in  professing 
faith  and  love  towards  Him, — a  man  who  had  received 
boundless  mercies,  and  loving-kindness,  and  been  treated 
by  Christ  as  a  familiar  friend, — we  see  this  man  denying 
three  times  that  he  knows  Jesus  ! — This  was  bad. — It 
was  sin  committed  under  circumstances  of  great  aggra- 
vation. Peter  had  been  warned  plainly  of  his  danger, 
and  had  heard  the  warning.  He  had  just  been  receiving 
the  bread  and  wine  at  our  Lord's  hand,  and  declaring 
loudly  that  though  he  died  with  Him,  he  would  not 
deny  Him  ! — This  also  was  bad. — It  was  a  sin  committed 
under  apparently  small  provocation.  Two  weak  women 
make  the  remark  that  he  was  with  Jesus.  They  that 
stood  by  say,  "  Surely  thou  art  one  of  them."  No  threat 
seems  to  have  been  used.  No  violence  seems  to  have 
been  done.  But  it  was  enough  to  overthrow  Peter's 
faith.  He  denies  before  all.  He  denies  with  an  oath.  He 
curses  and  swears. — Truly  it  is  a  humbling  picture  ! 

Let  us  mark  this  history,  and  store  it  up  in  our  minds. 
It  teaches  us  plainly  that  the  best  of  saints  are  only  men, 
and  men  encompassed  with  many  infirmities.  A  man 
may  be  converted  to  God,  have  faith,  and  hope,  and  love 
towards  Christ,  and  yet  be  overtaken  in  a  fault,  and 
have  awful  falls.     It  shews  us  the  necessity  of  humility. 


376  EXPOSITORY    THOUGHTS. 

So  long  as  we  are  in  the  body  we  are  in  danger.  The 
flesh  is  weak,  and  the  devil  is  active.  We  must  never 
think,  ^'  I  cannot  fall."  It  points  out  to  us  the  duty  of 
charity  towards  erring  saints.  We  must  not  set  down 
jnen  as  graceless  reprobates,  because  they  occasionally 
stumble  and  en*.  We  must  remember  Peter,  and  "  re- 
store them  in  the  spirit  of  meekness."  (Gal.  vi.  1.) 

The  second  thing  that  demands  our  notice,  is  the  series 
of  steps  hy  which  Peter  ivas  led  to  deny  his  Lord.  -i 

These  steps  are  mercifully  recorded  for  our  learning. 
The  Spirit  of  God  has  taken  care  to  have  them  written 
down  for  the  perpetual  benefit  of  the  Church  of  Christ. 
Let  us  trace  them  out  one  by  one. 

The  first  step  to  Peter's  fall,  was  self-confidence.  He 
said,  "  though  all  men  should  be  offended,  yet  will  I 
never  be  offended." — The  second  step  was  indolence. 
His  Master  told  him  to  watch  and  pray.  Instead  of 
doing  so,  he  slept. — The  third  step  was  cowardly  com- 
promising. Instead  of  keeping  close  to  his  Master,  he 
first  forsook  him,  and  then  "  followed  him  afar  off." — 
The  last  step  was  needless  venturing  into  evil  company. 
He  went  into  the  priest's  palace,  and  ^'  sat  with  the  ser- 
vants," like  one  of  themselves.' — And  then  came  the  final 
fall, — the  cursing,  the  swearing,  and  the  three-fold  de- 
nial. Startling  as  it  appears,  his  heart  had  been  pre- 
paring for  it.  It  was  the  fruit  of  seeds  which  he  himself 
had  sown.     "  He  ate  the  fruit  of  his  own  ways." 

Let  us  remember  this  part  of  Peter's  history.  It  is 
deeply  instructive  to  all  who  profess  and  call  themselves 
Christians.  Great  illnesses  seldom  attack  the  body,  with- 
out a  previous  train  of  premonitory  symptoms.     Great 


377 

falls  seldom  happen  to  a  saint,  without  a  previous  course 
of  secret  backsliding.  The  church  and  the  world  are  some- 
times shocked  by  the  sudden  misconduct  of  some  great 
professor  of  religion.  Believers  are  discouraged  and 
stumbled  by  it.  The  enemies  of  God  rejoice  and  blas- 
pheme. But  if  the  truth  could  be  known,  the  explanation 
of  such  cases  would  generally  be  found  to  have  been  pri- 
vate departure  from  Grod.  Men  fall  in  private,  long 
before  they  fall  in  public.  The  tree  falls  with  a  great 
crash,  but  the  secret  decay  which  accounts  for  it,  is  often 
not  discovered  till  it  is  down  on  the  ground. 

The  last  thing  that  demands  our  notice,  is  the  sorrow 
which  Pete/s  sin  brought  upon  him.  We  read  at  the  end 
of  the  chapter,  "  He  went  out  and  wept  bitterly/' 

These  words  deserve  more  attention  than  they  gene- 
rally receive.  Thousands  have  read  the  history  of  Peter's 
sin,  who  have  thought  little  of  Peter's  tears,  and  Peter's 
repentance.  May  we  have  an  eye  to  see,  and  a  heart  to 
understand. 

We  see  in  Peter's  tears,  the  close  connection  between 
unhappines's  and  departure  from  God.  It  is  a  merciful 
arrangement  of  God,  that  in  one  sense  holiness  shall 
always  be  its  own  reward.  A  heavy  heart,  and  an  un- 
easy conscience,  a  clouded  hope,  and  an  abundant  crop 
of  doubts,  will  always  be  the  consequence  of  backsliding 
and  inconsistency.  The  words  of  Solomon  describe  the 
experience  of  many  an  inconsistent  child  of  God,  "  The 
backslider  in  heart  shall  be  filled  with  his  owti  ways." 
(Prov.  xiv.  14.)  Let  it  be  a  settled  principle  in  our  reli- 
gion, that  if  we  love  inward  peace,  we  must  walk  closely 
with  God. 


878  EXPOSITOHY    THOUGHTS. 

We  see  in  Peter's  bitter  tears,  the  grand  mark  of 
diflference  between  the  hypocrite  and  the  true  believer. 
When  the  hypocrite  is  overtaken  by  sin,  he  generally 
falls  to  rise  no  more.  He  has  no  principle  of  life 
within  him  to  raise  him  up. — When  the  child  of  God  is 
overtaken,  he  rises  again  by  true  repentance,  and  by  the 
grace  of  God  amends  his  life. — Let  no  man  flatter  him- 
self that  he  may  sin  with  impunity,  because  David  com- 
mitted adultery,  and  because  Peter  denied  his  Lord.  No 
doubt  these  holy  men  sinned  greatly.  But  they  did  not 
continue  in  their  sin.  They  repented  greatly.  They 
mourned  over  their  falls.  They  loathed  and  abhorred 
their  own  wickedness.  Well  would  it  be  for  many,  if 
they  would  imitate  them  in  their  repentance,  as  well  as 
in  their  sins.  Too  many  are  acquainted  with  their  fall, 
but  not  vrith  their  recovery.  Like  David  and  Peter, 
they  have  sinned,  but  they  have  not,  like  David  and 
Peter,  repented. 

The  whole  passage  is  full  of  lessons  that  ought  never 
to  be  forgotten.  Do  we  profess  to  have  a  hope  in  Christ  ? 
Let  us  mark  the  weakness  of  a  believer,  and  the  steps  that 
lead  to  a  fall. — Have  we  unhappily  backslidden,  and  left 
our  first  love  ?  Let  us  remember  that  the  Saviour  of 
Peter  still  lives.  There  is  mercy  for  us  as  well  as  for 
him.  But  we  must  repent,  and  seek  that  mercy,  if  we, 
would  find  it.  Let  us  turn  unto  God,  and  He  will  turn 
to  us.     His  compassions  fail  not.     (Lam.  iii.  22.) 


MATTHEW  XXVII.  1—10. 


1  When  the  morning  was  come,  all  I  people  took  counsel  against  JestiB  to 
the  Chief  Priests  and  elders  of  the  J  put  him  to  death : 


MATTHEW,    CHAP.    XXVII. 


879 


2  And  when  they  had  bound  him, 
they  led  him  awar,  and  delivered  him 
to  Pontius  Pilate'the  governor. 

S  Then  Judas,  which  had  betrayed 
him,  when  he  saw  that  he  was 
condemned,  repented  himself,  and 
brought  again  the  thirty  pieces  of 
silver  to  the  Chief  Priests  and  elders, 

4  Saying,  I  have  sinned  in  that  I 
have  betrayed  the  innocent  blood. 
And  they  said,  What  is  thai  to  us  ? 
Bee  thou  to  that. 

5  And  he  cast  down  the  pieces  of 
silver  in  the  temple,  and  departed, 
and  went  and  hanged  himself. 

6  And  the  Chief  Priests  took  the 


silver  pieces,  and  said.  It  is  not  lawful 
for  to  put  them  into  the  treasury,  be- 
cause it  is  the  price  of  blood. 

7  And  they  took  counsel,  and 
bought  with  them  the  potter's  field, 
to  bury  strangers  in. 

8  Wherefore  that  field  was  called, 
The  field  of  blood,  unto  this  day. 

9  Then  was  fulfilled  that  which 
was  spoken  by  Jeremy  the  prophet, 
saying.  And  they  took  the  thirty 
pieces  of  silver,  the  price  of  him  that 
was  valued,  whom  they  of  the  chil- 
dren of  Israel  did  value  ; 

10  And  gave  them  for  the  potter's 
field,  as  the  Lord  appointed  me. 


The  opening  of  this  chapter  describes  the  delivery  of  our 
Lord  Jesus  Christ  into  the  hands  of  the  Gentiles.  The 
chief  priests  and  elders  of  the  Jews  led  Him  away  to 
Pontius  Pilate,  the  Eoman  governor.  We  may  see  in 
this  incident  the  finger  of  Grod.  It  was  ordered  by  His 
providence,  that  Gentiles  as  well  as  Jews  should  be  con- 
cerned in  the  murder  of  Christ.  It  was  ordered  by  His 
providence,  that  the  priests  should  publicly  confess  that 
the  "''sceptre  had  departed  from  Judah."  They  were 
unable  to  put  any  one  to  death,  without  going  to  the 
Komans.  The  words  of  Jacob  were  therefore  fulfilled. 
The  Messiah,  "Shiloh,  had  indeed  come."  (Gen.  xlix.  10.) 

The  subject  that  principally  occupies  the  verses  we 
have  read,  is  the  melancholy  end  of  the  false  apostle, 
Judas  Iscariot.  It  is  a  subject  full  of  instruction.  Let 
us  mark  well  what  it  contains. 

We  see  in  the  end  of  Judas  a  plain  proof  of  our  Lord's 
innocence  of  every  charge  laid  against  Him. 

If  there  was  any  living  witness  who  could  give  evi- 
dence against  our  Lord  Jesus  Christ,  Judas  Iscariot  was 
the  man.  A  chosen  apostle  of  Jesus,  a  constant  companion 
in  all  His  journeyings,  a  hearer  of  all  His  teaching, 
both  in  public  and  private, — ^he  must  have  known  well 


880  EXPOSITORY    THOUGHTS. 

if  our  Lord  had  done  any  wrong,  either  in  word  or  deed. 
A  deserter  from  our  Lord's  company,  a  betrayer  of  Him 
into  the  hands  of  His  enemies,  it  was  his  interest  for  his 
own  character's  sake,  to  prove  Jesus  guilty.  It  w^ould 
extenuate  and  excuse  his  own  conduct,  if  he  could  make 
out  that  His  former  master  was  an  offender,  and  an 
impostor. 

Why  then  did  not  Judas  Iscariot  come  forward  ?  Why 
did  he  not  stand  forth  before  the  Jewish  council,  and 
specify  his  charges,  if  he  had  any  to  make  ?  Why  did 
he  not  venture  to  accompany  the  chief  priests  to  Pilate, 
and  prove  to  the  Komans  that  Jesus  was  a  malefactor  .? — 
There  is  but  one  answer  to  these  questions.  Judas  did 
not  come  forward  as  a  witness,  because  his  conscience 
would  not  let  him.  Bad  as  he  was,  he  knew  he  could 
prove  nothing  against  Christ.  Wicked  as  he  was,  he 
knew  well  that  his  Master  was  holy,  harmless,  innocent, 
blameless,  and  true.  Let  this  never  be  forgotten.  The 
absence  of  Judas  Iscariot  at  our  Lord's  trial,  is  one 
among  many  proofs  that  the  Lamb  of  God  was  without 
blemish, — a  sinless  man.  ir 

We  see,  for  another  thing,  in  the  end  of  Judas,  that 
there  is  such  a  thing  as  repentance  which  is  too  late.  We 
are  told  plainly  that  "  Judas  repented  himself."  We  are 
even  told  that  he  went  to  the  priests,  and  said,  "  I  have 
sinned."  And  yet  it  is  clear  that  he  did  not  repent  unto 
salvation. 

This  is  a  point  which  deserves  special  attention.  It  is 
a  common  saying,  "  that  it  is  never  too  late  to  repent." 
The  saying,  no  doubt,  is  true,  if  repentance  be  true  ;  but 
unhappily  late  repentance  is  often  not  genuine.  It  is 
possible  for  a  man  to  feel  his  sins,  and  be  sorry  for  them, 


381 

— to  be  under  strong  convictions  of  guilt,  and  express 
deep  remorse, — to  be  pricked  in  conscience,  and  exbibit 
much  distress  of  mind, — and  yet,  for  all  this,  not  repent 
with  his  heart.  Present  danger,  or  the  fear  of  death, 
may  account  for  all  his  feelings,  and  the  Holy  Ghost  may 
have  done  no  work  whatever  in  his  soul. 

Let  us  beware  of  trusting  to  a  late  repentance.  "  Now 
is  the  accepted  time.  To-day  is  the  day  of  salvation." 
One  penitent  thief  was  saved  in  the  hour  of  death,  that 
no  man  might  despair,  but  only  one,  that  no  man  might 
presume.  Let  us  put  off  nothing  that  concerns  our  souls, 
and  above  all  not  put  off  repentance,  under  the  vain  idea 
that  it  is  a  thing  in  our  own  power.  The  words  of 
Solomon  on  this  subject  are  very  fearful.  He  speaks  of 
men  who  "  shall  call  upon  Grod,  but  he  will  not  answer  ; 
who  shall  seek  him  early,  and  not  find  him."  (Prov.  i.  28.) 

Let  us  see,  for  another  thing,  in  the  end  of  Judas, 
how  little  comfort  ungodliness  brings  a  man  at  the  last 
We  are  told  that  he  cast  down  the  thirty  pieces  of  silver 
for  which  he  had  sold  his  Master,  in  the  temple,  and  went 
away  in  bitterness  of  soul.  That  money  was  dearly 
earned.  It  brought  him  no  pleasure,  even  when  he  had  it.* 
The  "treasures  of  wickedness  profit  nothing."  (Prov.  x.  2.) 

*  It  is  a  great  and  undeniable  difficulty,  that  the  words  quoted  as 
having  been  used  by  "  Jeremy  the  prophet,"  are  not  to  be  found  in 
any  writings  of  Jeremiah  that  we  possess,  and  that  they  are  found 
in  the  prophet  Zechariah.  The  following  solutions  of  the  difficulty 
have  been  suggested. 

1.  Some  think  that  the  prophecy  quoted  by  Matthew  was  really  de- 
livered by  Jeremiah,  though  not  written,  and  only  handed  down  and 
recorded  by  Zechariah.  In  favor  of  this  view,  we  must  remember 
that  we  have  a  snyiiig  of  our  Lord's  at  Acts  xx.  35,  which  is  not  re- 
corded in  the  Go?pel?,  and  a  prophecy  of  Enoch's  in  Tude.    (Jude  11.) 


382  EXPOSITORY    THOUGHTS. 

Sin  is,  in  truth,  the  hardest  of  all  masters.  In  its 
service  there  is  plenty  of  fair  promises,  but  an  uttei 
dearth  of  performance.  Its  pleasures  are  but  for  a 
season.  Its  wages  are  sorrow,  remorse,  self-accusation, 
and  too  often  death.  They  that  sow  to  the  flesh,  do 
indeed  reap  corruption. 

2.  Some  think  that  the  name  of  Jeremiah  was  applied  by  the  Jews 
to  all  that  portion  of  the  Old  Testament  Scripture  containing  pro- 
phecies, and  that  Matthew  did  not  really  mean  that  Jeremy  had  de- 
Kvered  the  prophecy.     This  is  the  view  of  Lightfoot. 

3.  Some  think  that  Matthew  originally  wrote  the  words  *'  The 
prophet,"  without  quoting  the  name  of  any  one  in  particular,  and  that 
the  word  "Jeremy"  was  inserted  by  an  ignorant  transcriber.  In 
favor  of  this  view,  it  is  fair  to  say  that  the  Syriac  version,  one  of  the 
oldest  extant,  simply  says  "  the  prophet,"  and  omits  Jeremy's  name. 
The  Persian  verision  also  omits  it. 

4.  Some  think  that  Matthew  originally  wrote  the  words  "Zecha- 
riah  the  prophet,"  and  that  some  ignorant  transcriber  changed  the 
word  into  Jeremiah.  In  favor  of  this  view,  it  must  fairly  be  remem- 
bered that  in  manuscripts,  names  were  often  written  short,  and  that 
lOU,  and  ZOU,  are  not  very  unlike. 

I  offer  no  opinion  on  these  solutions  of  the  difficulty.  A  question 
of  this  sort,  which  has  puzzled  so  many  interpreters,  is  not  likely  to 
be  settled  at  this  period  of  the  world. 

One  solution  of  the  difficulty  I  only  mention  in  order  to  enter  my 
protest  against  it.  That  solution  was  propounded  by  Augustine,  and 
is  adopted  by  many  modern  divines.  It  is  simply  this,  that "  Matthew 
forgot  what  he  was  doing  and  made  a  blunder.  He  quoted  from 
memory,  and  inaccurately.  He  meant  Zechariah  and  not  Jeremiah." 
I  can  only  say  that  at  this  rate  we  must  give  up  the  inspiration  of 
Scripture  altogether !  K  writers  of  the  Bible  could  make  blunders 
like  this,  we  never  know  where  we  are  in  quoting  a  text.  To  use 
such  an  argument  is  putting  a  sword  into  the  hands  of  Arians  and 
Socinians,  which  they  know  well  how  to  use.  Once  give  up  the 
verbal  inspiration  of  Scripture  and  we  stand  on  a  quicksand. 


Are  we  tempted  to  commit  sin  ?  Let  us  remember  the 
words  of  Scripture,  "  Your  sin  will  find  you  out/'  and 
resist  the  temptation.  Let  us  be  sure  that  sooner  or 
later,  in  this  life  or  in  the  life  to  come,  in  this  world  or 
in  the  judgment -day,  sin  and  the  sinner  will  meet  face 
to  face,  and  have  a  bitter  reckoning.  Let  us  be  sure 
that  of  all  trades  sin  is  the  most  unprofitable.  Judas, 
Achan,  Gehazi,  Ananias  and  Sapphira,  all  found  it  so 
to  their  cost.  Well  might  St.  Paul  say,  "  What  fruit 
had  ye  in  those  things  whereof  ye  are  now  ashamed  ?" 
(Rom.  vi.  21.) 

Finally,  let  us  see  in  the  case  of  Judas,  to  what  a  mis- 
erable end  a  man  may  come,  if  he  has  great  privileges,  and 
does  not  use  them  rightly.  We  are  told  that  this  unhappy 
man  "  departed  and  went  and  hanged  himself."  What 
an  awful  death  to  die  !  An  apostle  of  Christ,  a  former 
preacher  of  the  Gospel,  a  companion  of  Peter  and  John, 
commits  suicide,  and  rushes  into  God's  presence  unpre- 
pared and  unforgiven. 

Let  us  never  forget  that  no  sinners  are  so  sinful  as 
sinners  against  light  and  knowledge.  None  are  so  pro- 
voking to  God.  None,  if  we  look  at  Scripture,  have  been 
so  often  removed  from  this  world  by  sudden  and  fearful 
visitations.  Let  us  remember  Lot's  wife,  Pharaoh, 
Korah,  Dathan,  and  Abiram,  and  Saul  king  of  Israel. 
They  are  all  cases  in  point.  It  is  a  solemn  saying  of 
Bunyan,  '•  that  none  fall  so  deep  into  the  pit,  as  those 
who  fall  backward."  It  is  written  in  Proverbs, ''  he  that 
being  often  reproved  hardeneth  his  neck,  shall  suddenly 
be  destroyed,  and  that  without  remedy."  (Prov.  xxix.  1.) 
May  we  ^11  strive  to  live  up  to  our  light.     There  is  such 


384 


EXPOSITORY    THOUGHTS. 


a  thing  as  sin  against  the  Holy  Ghost.  Clear  knowledge 
of  truth  in  the  head,  combined  with  deliberate  love  of 
sin  in  the  heart,  go  a  long  way  towards  it. 

And  now  what  is  the  state  of  our  hearts  ?  Are  we 
ever  tempted  to  rest  on  our  knowledge  and  profession  of 
religion  ?  Let  us  remember  Judas  and  beware. — ^Are 
we  disposed  to  cling  to  the  world,  and  give  money  a 
prominent  place  in  our  minds  ?  Again,  let  us  remem- 
ber Judas,  and  beware. — Are  we  trifling  with  any  one 
sin,  and  flattering  ourselves  we  may  repent  by  and  bye  ? 
Once  more,  let  us  remember  Judas  and  beware. — He  is 
set  up  before  us  as  a  beacon.  Let  us  look  well  at  him, 
and  not  make  shipwreck. 


MATTHEW  XXVII.  11—26. 


11  And  Jesus  stood  before  the  gov- 
ernor :  and  the  governor  asked  him, 
saying,  Art  thou  the  King  of  the 
Jews?  And  Jesus  said  unto  him, 
Thou  gayest. 

12  And  when  he  was  accused  of  the 
Chief  Priests  and  elders,  he  answered 
nothing. 

13  Then  said  Pilate  unto  him,  near- 
est thou  not  how  many  things  they 
■witness  against  thee  ? 

14  And  he  answered  liim  to  never 
a  word ;  insomuch  that  the  governor 
marvelled  greatly. 

15  Now  at  that  feast  the  governor 
was  wont  to  release  unto  the  people  a 
prisoner,  whom  they  would. 

16  And  they  had  then  a  notable 
prisoner,  called  Barabbas. 

17  Therefore  when  they  were  gath- 
ered together,  Pilute  sai<f  unto  them, 
Whom  will  ye  that  I  release  unto 
you?  Barabbas,  or  Jesus  which  is 
called  Christ  ? 

18  For  he  knew  that  for  envy  they 
had  delivered  him. 

19  When  he  was  set  down  on  the 
judgment  seat,  his  wife  sent  unto  liim, 
saying,  Have  thou  nothing  to  do  with 
that  just  man;   for  1  have  suffered 


many  things  this  day  in  a  dream  be- 
cause of  him. 

20  But  the  chief  priests  and  elders 
persuaded  the  multitude  that  they 
should  ask  Barabbas,  and  destroy 
Jesus. 

21  The  governor  answered  and  said 
unto  them.  Whether  of  the  twain  will 
ye  that  I  release  unto  you?  They 
said,  Barabbas. 

22  Pilate  saith  unto  them.  What 
shall  I  do  then  with  Jesus  which  is 
called  Christ  ?  They  all  say  unto  him, 
Let  him  be  crucified. 

23  And  the  governor  said.  Why, 
what  evil  hath  he  done  ?  But  they 
cried  out  the  more,  saying.  Let  him 
be  crucified. 

24  When  Pilate  saw  that  he  could 
prevail  nothing,  but  that  rather  a  tu- 
mult was  made,  he  took  water,  and 
washed  his  hands  before  the  multi- 
tude, sayiug,  I  am  innocent  of  the 
blood  of  this  just  person :  see  ye  to  it. 

25  Then  answered  all  the  people, 
and  said,  His  blood  be  on  us,  and  on 
our  children. 

26  Then  released  he  Barabbas  unto 
them:  and  when  he  had  scourged  Je- 
su?.  he  delivered  him  to  be  crucified 


385 

These  verses  describe  our  Lord's  appearance  before 
Pontius  Pilate,  the  Roman  governor.  That  sight  must 
have  been  wonderful  to  the  angels  of  God.  He  who 
will  one  day  judge  the  world  allowed  himself  to  be  judged 
and  condemned,  though  "  he  had  done  no  violence,  neither 
was  any  deceit  in  his  mouth."  (Isaiah  liii.  9.)  He  from 
whose  lips  Pilate  and  Caiaphas  will  one  day  receive  their 
eternal  sentence,  suffered  silently  an  unjust  sentence  to 
be  passed  upon  him.  Those  silent  sufferings  fulfilled  the 
words  of  Isaiah,  "as  a  sheep  before  her  shearers  is  dumb, 
so  he  openeth  not  his  mouth."  (Isaiah  liii.  7.)  To  those 
silent  sufferings  believers  owe  all  their  peace  and  hope. — 
Through  them  they  will  have  boldness  in  the  day  of 
judgment,  who  in  themselves  would  have  nothing  to  say.' 

Let  us  learn  from  the  conduct  of  Pilate^  how  pitiful  is 
the  condition  of  an  unprincipled  great  man. 
t  Pilate  appears  to  have  been  inwardly  satisfied  that  our 
Lord  had  done  nothing  worthy  of  death.  We  are  told 
distinctly,  "  that  he  knew  that  for  envy  they  had  deliv- 
ered him."'  Left  to  the  exercise  of  his  own  unbiassed 
judgment,  he  would  probably  have  dismissed  the  charges 
against  our  Lord,  and  let  Him  go  free. 

But  Pilate  was  governor  of  a  jealous  and  turbulent 
people.  His  great  desire  was  to  procure  favor  with  them 
and  please  them.  He  cared  little  how  much  he  sinned 
against  God  and  conscience,  so  long  as  he  had  the  praise 
of  man.  Though  willing  to  save  our  Lord's  life,  he  was 
afraid  to  do  it,  if  it  offended  the  Jews.  And  so,  after  a 
feeble  attempt  to  divert  the  fury  of  the  people  from  Jesus 
to  Barabbas, — and  a  feebler  attempt  to  satisfy  his  own 
conscience,  by  washing  his  hands  publicly  before  the 

17 


386  EXPOSITORY    THOUGHTS. 

people, — lie  at  last  condemned  one  whom  he  himself  called 
"  a  just  person."  He  rejected  the  strange  and  mysterious 
warning  which  his  wife  sent  to  him  after  her  dream.  He 
stifled  the  remonstrances  of  his  own  conscience.  He 
*^  delivered  Jesus  to  he  crucified.'' 

Behold  in  this  miserable  man  a  lively  emblem  of  many 
a  ruler  of  this  world  !  How  many  there  are,  who  know 
well  that  their  public  acts  are  wrong,  and  yet  have  not 
the  courage  to  act  up  to  their  knowledge.  They  fear  the 
people  !  They  dread  being  laughed  at !  They  cannot 
bear  being  unpopular  !  Like  dead  fish,  they  float  with 
the  tide.  The  praise  of  man  is  the  idol  before  which 
they  bow  down,  and  to  that  idol  they  sacrifice  conscience, 
inward  peace,  and  an  immortal  soul. 

Whatever  our  position  in  life  may  be,  let  us  seek  to  be 
guided  by  principle,  and  not  by  expediency.  The  praise 
of  man  is  a  poor,  feeble,  uncertaiu  thing.  It  is  here  to- 
day, and  gone  to-morrow.  Let  us  strive  to  please  God, 
and  then  we  may  care  little  who  else  is  pleased.  Let  us 
fear  God,  and  then  there  is  none  else  of  whom  we  need 
be  afraid. 

Let  us  learn  from  the  conduct  of  the  Jews  described  in 
these  verses,  the  desperate  wicJmdness  ofhuraan  nature. 

The  behavior  of  Pilate  afforded  the  chief  priests  and 
elders  an  occasion  of  reconsidering  what  they  were  about. 
The  difficulties  he  raised  about  condemning  our  Lord, 
gave  time  for  second  thoughts.  But  there  were  no 
second  thoughts  in  the  minds  of  our  Lord's  enemies. 
They  pressed  on  their  wicked  deed.  They  rejected  the 
compromise  that  Pilate  offered.  They  actually  preferred 
having  a  wretched  felon,  named  Barabbas,  set  at  liberty 


MATTHEW,    CHAP.    XXVII.  387 

rather  than  Jesus.  They  clamored  loudly  for  our  Lord's 
crucifixion.  And  they  wound  up  all  by  recklessly  taking 
on  themselves  all  the  guilt  of  our  Lord's  death,  in  words 
of  portentous  meaning,  "  His  blood  be  on  us  and  our 
children." 

And  what  had  our  Lord  done,  that  the  Jews  should 
hate  Him  so  ?  He  was  no  robber,  or  murderer.  He 
was  no  blasphemer  of  their  God,  or  reviler  of  their  pro- 
phets. He  was  one  whose  life  was  love.  He  was  one  who 
"  went  about  doing  good,  and  healing  all  that  were  op- 
pressed of  the  devil."  (Acts  x.  38.)  He  was  innocent  of 
any  transgression  against  the  law  of  God  or  man.  And 
yet  the  Jews  hated  Him,  and  never  rested  till  He  was 
slain  !  They  hated  Him,  because  He  told  them  the 
truth.  They  hated  Him,  because  He  testified  of  their 
works  that  they  were  evil.  They  hated  the  light,  be- 
cause it  made  their  own  darkness  visible.  In  a  word, 
they  hated  Christ,  because  he  was  righteous  and  they 
were  wicked, — ^because  He  was  holy  and  they  were  un- 
holy,— because  he  testified  against  sin,  and  they  were 
determined  to  keep  their  sins  and  not  let  them  go. 

Let  us  observe  this.  There  are  few  things  so  little 
believed  and  realized  as  the  corruption  of  human  nature. 
Men  fancy  that  if  they  saw  a  perfect  person,  they  would 
love  and  admire  him.  They  flatter  themselves  that  it  is 
the  inconsistency  of  professing  Christians  which  they  dis- 
like, and  not  their  religion.  They  forget  that  when  a  really 
perfect  man  was  on  earth,  in  the  person  of  the  Son  of 
God,  He  was  hated  and  put  to  death.  That  single  fact 
goes  far  to  prove  the  truth  of  Edwards'  remark, — "  un- 
converted men  would  kill  God,  if  they  could  get  at  Him." 


388 


EXPOSITORY    THOUGHTS. 


Let  ua  never  be  surprised  at  the  wickedness  there  is  in 
the  world.  Let  us  mourn  over  it,  and  labor  to  make  it 
less,  but  let  us  never  be  surprised  at  its  extent.  There  is 
nothing  which  the  heart  of  man  is  not  capable  of  con- 
ceiving, or  the  hand  of  man  of  doing.  As  long  as  we  live, 
let  us  mistrust  our  own  hearts.  Even  when  renewed  by 
the  Spirit,  they  are  still  "deceitful  above  all  things  and 
desperately  wicked."     (Jer.  xvii.  9.) 


MATTHEW  XXVII.  27-44. 


27  Then  the  soldiers  of  the  gov- 
ernor took  Jesus  into  the  common 
hall,  and  gathered  unto  him  the  whole 
band  of  soldiers. 

28  And  they  stripped  him,  and  put 
on  him  a  scarlet  robe. 

29  And  when  they  had  platted  a 
crown  of  thorns,  they  put  it  upon  his 
head,  and  a  reed  in  his  right  hand  : 
and  they  bowed  the  knee  before  him, 
and  mocked  him,  saying.  Hail,  King 
of  the  Jews ! 

30  And  they  spit  upon  him,  and 
took  the  reed,  and  smote  him  on  the 
head. 

31  And  after  that  they  had  mocked 
him,  they  took  the  robe  off  from  him, 
and  put  his  own  raiment  on  him,  and 
led  him  away  to  crucify  him. 

32  And  as  they  came  out,  they 
found  a  man  of  Cyrene,  Simon  by 
name:  him  they  compelled  to  bear 
his  cross. 

33  And  when  they  were  come  unto 
a  place  called  Golgotha,  that  is  to  say, 
a  place  of  a  skull, 

84  They  gave  him  vinegar  to  drink 
mingled  with  gall :  and  when  he  had 
tasted  thereof,  ne  would  not  drink. 

85  And  they  crucified  him,  and 
parted  his  garments,   casting    lots : 


that  it  might  be  fulfilled  which  was 
spoken  by  the  prophet,  They  parted 
my  garments  among  them,  and  upon 
my  vesture  did  they  cast  lots. 

36  And  sitting  down  they  watched 
him  there  ; 

37  And  set  up  over  his  head  his 
accusation  written,  THIS  IS  JESUS 
THE  KING  OF  THE  JEWS. 

38  Then  were  there  two  thieves 
crucified  with  him,  one  on  the  right 
hand,  and  another  on  the  left. 

39  And  they  that  passed  by  reviled 
him,  wagging  their  heads, 

4.0  And  saying,  Thou  that  destroy- 
est  the  temple,  and  buildest  it  in  three 
days,  save  thyself  If  thou  be  the  Son 
of  God,  come  down  from  the  cross. 

41  Likewise  also  the  Chief  Priests 
mocking  him,  with  the  Scribes  and 
elders,  said, 

42  He  saved  others ;  himself  he 
cannot  save.  If  he  be  the  King  of 
Israel,  let  him  now  come  down  from 
the  cross,  and  we  will  believe  him. 

43  He  trusted  in  God  •  let  him  de- 
liver him  now,  if  he  will  have  him  : 
for  he  said,  I  am  the  Son  of  God. 

44  The  thieves  also,  which  were 
crucified  with  him,  cast  the  same  in 
his  teeth. 


These  verses  describe  the  sufferings  of  our  Lord  Jesus 
Christ  after  his  condemnation  by  Pilate, — His  sufferings 
in  the  hands  of  the  brutal  Roman  soldiers,  and  His  final 
sufferings  on  the  cross.     They  form  a  marvellous  record. 


389 

They  are  marvellous  when  we  remember  the  sufferer,  the 
eternal  Son  of  God  !  They  are  marvellous  when  we 
remember  the  persons  for  whom  these  sufferings  were 
endured.  We  and  our  sins  were  the  cause  of  all  this 
sorrow.     He  "  died  for  our  sins."  (1  Cor.  xv.  3.) 

Let  us  observe  in  the  first  place,  the  extent  and  reality 
of  our  Lorcfs  sufferings. 

The  catalogue  of  all  the  pains  endured  by  our  Lord's 
body,  is  indeed  a  fearful  one.  Seldom  has  such  suffering 
been  inflicted  on  one  body  in  the  last  few  hours  of  a  life. 
The  most  savage  tribes,  in  their  refinement  of  cruelty, 
could  not  have  heaped  more  agonizing  tortures  on  an 
enemy  than  were  accumulated  on  the  flesh  and  bones  of 
our  beloved  Master.  Never  let  it  be  forgotten  that  He 
had  a  real  human  body,  a  body  exactly  like  our  own,  just 
as  sensitive,  just  as  vulnerable,  just  as  capable  of  feeling 
intense  pain.  And  then  let  us  see  what  that  body  en- 
dured. 

.  Our  Lord,  we  must  remember,  had  already  passed  a 
night  without  sleep,  and  endured  excessive  fatigue.  He 
had  been  taken  from  Gethsemane  to  the  Jewish  council, 
and  from  the  council  to  Pilate's  judgment  hall.  He  had 
been  twice  placed  on  his  trial,  and  twice  unjustly  con- 
demned. He  had  been  already  scourged  and  beaten 
cruelly  with  rods.  And  now,  after  all  this  suffering, 
He  was  delivered  up  to  the  Eoman  soldiers,  a  body  of 
men  no  doubt  expert  in  cruelty,  and  pf  all  people  least 
likely  to  behave  with  delicacy  or  compassion. — These 
hard  men  at  once  proceeded  to  work  their  will.  They 
"  gathered  together  the  whole  band."  They  stripped  our 
Lord  of  His  raiment,  and  put  on  Him,  in  mockery,  a 


390  EXPOSITORY   THOUGHTS. 

scarlet  robe.  They  platted  a  crown  of  sharp  thorns,  and 
in  derision  placed  it  on  His  head.  They  then  bowed  the 
knee  before  Him  in  mockery,  as  nothing  better  than  a 
pretended  king.  They  spit  upon  Him.  They  smote 
Him  on  the  head.  And  finally  having  put  His  own  robe 
on  Him,  they  led  Him  out  of  the  city,  to  a  place  called 
Oolgotha,  and  there  crucified  Him  between  two  thieves. 

But  what  was  a  crucifixion  ?  Let  us  try  to  realize  it, 
and  understand  its  misery.  The  person  crucified  was 
laid  on  his  back  on  a  piece  of  timber,  with  a  cross-piece 
nailed  to  it  near  one  end, — or  on  the  trunk  of  a  tree  w^ith 
branching  arms,  which  answered  the  same  purpose.  His 
hands  were  spread  out  on  the  cross-piece,  and  nails  driven 
through  each  of  them,  fastening  them  to  the  wood.  His 
feet  in  like  manner  were  nailed  to  the  upright  part  of  the 
cross.  And  then,  the  body  having  been  securely  fastened, 
the  cross  was  raised  up,  and  fixed  firmly  in  the  ground. 
And  there  hung  the  unhappy  sufierer  till  pain  and  ex- 
haustion brought  him  to  his  end, — not  dying  suddenly, 
for  no  vital  part  of  him  was  injured, — but  enduring  the 
most  excruciating  agony  from  his  hands  and  feet,  and 
unable  to  move.  Such  was  the  death  of  the  cross.  Such 
was  the  death  that  Jesus  died  for  us  !  For  six  long  hours 
He  hung  there  before  a  gazing  crowd,  naked,  and  bleed- 
ing from  head  to  foot, — His  head  pierced  with  thorns, — 
His  back  lacerated  with  scourging, — His  hands  and  feet 
torn  with  nails, — and  mocked  and  reviled  by  His  cruel 
enemies  to  the  very  last. 

Let  us  meditate  frequently  on  these  things.  Let  us  often 
read  over  the  story  of  Christ's  cross  and  passion.  Let  us 
remember,  not  least,  that  all  these  horrible  sufferings 


891 

^  were  borne  without  a  murmur.  No  word  of  impatience 
crossed  our  Lord's  lips.  In  His  death,  no  less  than  in 
His  life,  he  was  perfect.  To  the  very  last,  Satan  found 
nothing  in  Him.     (John  xiv.  30.) 

Let  us  observe,  in  the  second  place,  that  all  our  Lord 
Jesus  Chrises  sufferings  were  vicarious.  He  suffered  not 
for  His  own  sins,  but  for  our's. .  He  was  eminently  our 
substitute  in  all  His  passion. 

.,  This  is  a  truth  of  the  deepest  importance.  Without 
it  the  story  of  our  Lord's  sufferings,  with  all  its  minute 
details,  must  always  seem  mysterious  and  inexplicable. 
It  is  a  truth,  however,  of  which  the  Scriptures  speak  fre- 
quently, and  that  too  with  no  uncertain  sound.  We  are 
told  that  Christ  "  bare  our  sins  in  His  own  body  on  the 
tree," — that  He  ''^  suffered  for  sin,  the  just  for  the  un- 
just,"— that  "  He  was  made  sin  for  us,  who  knew  no 
sin,  that  we  might  be  made  the  righteousness  of  God  in 
Him," — that  "  He  was  made  a  curse  for  us," — that  "  He 
was  offered  to  bear  the  sins  of  many," — that  '^  He  was 
wounded  for  our  transgressions,  and  bruised  for  our 
iniquities," — and  that  "  the  Lord  hath  laid  on  Him  the 
iniquity  of  us  all."  (1  Peter  ii.  22,  and  iii.  18.  2  Cor.  v. 
21.  Gal.  iii.  13.  Heb.  ix.  28.  Isaiah  liii.  5,  6.)  May 
we  all  remember  these  texts  well.  They  are  among  the 
foundation  stones  of  the  Gospel. 

But  we  must  not  be  content  with  a  vague  general  belief, 
that  Christ's  sufferings  on  the  cross  were  vicarious.  We 
are  intended  to  see  this  truth  in  every  part  of  His  passion. 
We  may  follow  Him  all  through,  from  the  bar  of  Pilate, 
iK)  the  minute  of  His  death,  and  see  him  at  every  step  as 
our  mighty  Substitute,  our  Eepresentative,  our  Head,  our 


892  EXPOSITOBY    THOUGHTS. 

Surety,  our  Proxy, — the  Divine  Friend  wlio  undertook 
to  stand  in  our  stead,  and  by  the  priceless  merit  of 
His  sufferings,  to  purchase  our  redemption. — Was  He 
scourged  ?  It  was  that  "  through  His  stripes  we  might 
be  healed." — Was  he  condemned,  though  innocent  ?  It 
was  that  we  might  be  acquitted  though  guilty. — Did  He 
wear  a  crown  of  thorns  ?  It  was  that  we  might  wear  the 
crown  of  glory. — Was  He  stripped  of  His  raiment  .?  It 
was  that  we  might  be  clothed  in  everlasting  righteousness. 
— Was  he  mocked  and  reviled  ?  It  was  that  we  might 
be  honored  and  blessed. — Was  He  reckoned  a  malefac- 
tor, and  numbered  among  transgressors  ?  It  was  that 
we  might  be  reckoned  innocent,  and  justified  from  all  sin. 
— Was  he  declared  unable  to  save  Himself  .^  It  was 
that  He  might  be  able  to  save  others  to  the  uttermost. — 
Did  He  die  at  last,  and  that  the  most  painful  and  dis- 
graceful of  deaths  ?  It  was  that  we  might  live  for 
evermore,  and  be  exalted  to  the  highest  glory. — Let  us 
ponder  these  things  well.  TJiey  are  worth  remembering. 
The  very  key  to  peace  is  a  right  apprehension  of  the 
vicarious  sufferings  of  Christ. 

Let  us  leave  the  story  of  our  Lord's  passion  with 
feelings  of  deep  thankfulness.  Our  sins  are  many  and 
great.  But  a  great  atonement  has  been  made  for  them. 
There  was  an  infinite  merit  in  all  Christ's  sufferings. 
They  were  the  sufferings'  of  One  who  was  God  as  well  as 
man.  Surely  it  is  meet,  right,  and  our  bounden  duty, 
to  praise  God  daily  because  Christ  has  died. 

Last,  but  not  least,  let  us  ever  learn  from  the  story  of 
the  passion,  to  hate  sin  with  a  great  hatred.  Sin  was 
the  cause  of  all  our  Saviour's  suffering.  Our  sins  platted 


MATTHEW,    CHAP.    XXVII. 


893 


the  crown  of  thorns.  Our  sins  drove  the  nails  into  His 
hands  and  feet.  On  account  of  our  sins  His  blood  was 
shed.  Surely  the  thought  of  Christ  crucified  should 
make  us  loathe  all  sin.  Well  says  the  Homily  of  the 
Passion,  "  Let  this  image  of  Christ  crucified  be  always 
printed  in  our  hearts.  Let  it  stir  us  up  to  the  hatred 
of  sin,  and  provoke  our  minds  to  the  earnest  love  of 
Almighty  God." 


MATTHEW  XXVII.  45—56. 


45  Now  from  the  sixth  hour  there 
'  was  darkness  over  all  the  land  unto 

the  ninth  hour. 

46  And  about  the  ninth  hour  Jesas 
cried  with  a  loud  voice,  saying,  Eli, 
Eli,  lama  sabachthani  ?  that  is  to  say. 
My  God,  my  God,  why  hast  thou  for- 
Baken  me  ? 

47  Some  of  them  that  stood  there, 
when  they  heard  that^  said,  This  man 
calleth  for  Elias. 

48  And  straightway  one  of  them 
ran,  and  took  a  spunge,  and  filled  it 
with  vinegar,  and  put  it  on  a  reed, 
and  gave  him  to  drink. 

49  The  rest  said,  Let  he,  let  us  see 
^whether  Elias  will  come  to  save  him. 

50  Jesus,  when  he  hud  cried  again 
with  a  loud  voice,  yielded  up  the 
ghost. 

51  And,  behold,  the  veil  of  the  tem- 
ple was  rent  in  twain  from  the  top  to 


the  bottom :.  and  the  earth  did  quake, 
and  the  rocks  rent ; 

52  And  the  graves  were  opened; 
and  many  bodies  of  the  saints  which 
slept  arose, 

53  And  came  out  of  the  graves  after 
his  resurrection,  and  went  into  the 
holy  city,  and  appeared  unto  many. 

54  Now  when  the  centurion,  and 
they  that  were  with  him,  watching 
Jesus,  saw  the  earthquake,  and  those 
things  that  were  done,  they  feared 
greatly,  saying.  Truly  this  was  the 
Son  of  God. 

55  And  many  women  were  there 
beholding  afar  off,  which  followed 
Jesus  from  Galilee,  ministering  unto 
him: 

56  Among  which  was  Mary  Mag- 
dalene, and  Mary  the  mother  of  James 
and  Joses,  and  the  mother  of  Zebe- 
dee's  children. 


In  these  verses  we  read  the -conclusion  of  our  Lord  Jesus 
Christ's  passion.  After  six  hours  of  agonizing  suffering, 
He  became  obedient  even  unto  death,  and  "  yielded  up 
the  ghost."  Three  points  in  the  narrative  demand  a 
special  notice.     To  them  let  us  confine  our  attention. 

Let  us  observe,  in  the  first  place,  the  remarhable  words 
which  Jesus  uttered  shortly  before  His  death,  "  My  God,  my 
God,  why  hast  thou  forsaken  me  ?" 

17 


394  EXPOSITORY    THOUGHTS. 

There  is  a  deep  mystery  in  these  words,  which  no 
mortal  man  can  fathom.  No  doubt  they  were  not  wrung 
from  our  Lord  by  mere  bodily  pain.  Such  an  explana- 
tion is  utterly  unsatisfactory,  and  dishonorable  to  our 
blessed  Saviour.  They  were  meant  to  express  the  real 
pressure  on  his  soul  of  the  enormous  burden  of  a  world's 
sins.  They  were  meant  to  show  how  truly  and  literally 
He  was  our  substitute,  was  made  sin,  and  a  curse  for 
us,  and  endured  G-od's  righteous  anger  against  a  world's 
sin  in  His  own  person.  At  that  awful  moment,  the  ini- 
quity of  us  all  was  laid  upon  Him  to  the  uttermost.  It 
pleased  the  Lord  to  bruise  Him,  and  put  Him  to  grief. 
(Isaiah  liii.  10.)  He  bore  our  sins.  He  carried  our 
transgressions.  Heavy  must  have  been  that  burden, 
real  and  literal  must  have  been  our  Lord's  substitution 
for  us,  when  He,  the  eternal  Son  of  God,  could  speak  of 
Himself  as  for  a  time  "  forsaken." 

Let  the  expression  sink  down  into  our  hearts,  and  not 
be  forgotten.  We  can  have  no  stronger  proof  of  the 
sinfulness  of  sin,  or  of  the  vicarious  nature  of  Christ's 
sufferings,  than  His  cry,  "  My  God,  my  God,  why  hast 
thou  forsaken  me  .?"  It  is  a  cry  that  should  stir  us  up  to 
hate  sin,  and  encourage  us  to  trust  in  Christ.* 

*  The  following  quotations  deserve  notice,  and  throw  light  on  this 
peculiarly  solemn  portion  of  Scripture. 

"  Our  Lord  said  this,  under  a  deep  sense  of  His  Father's  wrath 
unto  mankind,  in  whose  stead  He  now  underwent  that  which  was 
due  for  the  sins  of  the  whole  world.  When  He  said  '■  Why  hast 
thou  forsaken  me,'  He  implied  that  Grod  had  for  the  time  withdrawn 
from  Him  the  sense  and  vision  of  His  comfortable  presence.  When 
He  said,  '  My  Q-od,'  He  implied  the  strength  of  His  faith  whereby 


MATTHEW,   CHAP.   XXVII.  395 

Let  us  observe,  in  tlie  second  place,  how  much  is  con- 
tained in  the  words  which  describe  our  Lord's  end.  We 
are  simply  told,  "  He  yielded  up  the  ghost.*' 

There  never  was  a  last  breath  drawn,  of  such  deep 
import  as  this.  There  never  was  an  event  on  which 
so  much  depended.  The  Eoman  soldiers,  and  the  gaping 
crowd  around  the  cross,  saw  nothing  remarkable.  They 
only  saw  a  person  dying  as  others  die,  with  all  the  usual 
agony  and  suffering,  which  attend  a  crucifixion.  But 
they  knew  nothing  of  the  eternal  interests  which  were 
involved  in  the  whole  transaction. 
■  That  death  discharged  in  full  the  mighty  debt  which 
sinners  owe  to  God,  and  threw  open  the  door  of  life  to 
every  believer.  That  death  satisfied  the  righteous  claims 
of  God's  holy  law,  and  enabled  God  to  be  just,  and  yet 
the  justifier  of  the  ungodly.  That  death  was  no  mere 
example  of  self-sacrifice,  but  a  complete  atonement  and 
propitiation  for  man's  sin,  affecting  the  condition  and 
prospects  of  all  mankind.  That  death  solved  the  hard 
j)roblem,  how  God  could  be  perfectly  holy,  and  yet  per- 
fectly merciful.  It  openedto  the  world  a  fountain  for  all  sin 
and  uncleanness. — It  was  a  complete  victory  over  Satan, 
and  spoiled  him  openly.  It  finished  the  transgression, 
made  reconciliation  for  iniquity,  and  brought  in  everlast- 
ing righteousness. — It  proved  the  sinfulness  of  sin,  when 
it  needed  such  a  sacrifice  to  atone  for  it. — It  proved  the 

He  did  firmly  apprehend  the  sure  and  gracious  aid  of  His  eternal 
Father." — Bishop  Hall 

"  All  the  wailings  and  howlings  of  the  damned  to  all  eternity,  will 
fall  infinitely  short  of  expressing  the  evil  and  bitterness  of  sin  with 
such  emphasis  as  these  few  words,  '  My  God,  my  God,  why  hast 
thou  forsaken  me  ?'  " — Jamieson. 


396  EXPOSITORY    THOUGHTS. 

love  of  God  to  sinners,  when  He  sent  His  own  Son  to 
make  the  atonement.  Never,  in  fact,  was  there,  or  could 
there  be  again,  such  a  death.  No  wonder  that  the  earth 
quaked,  when  Jesus  died,  in  our  stead,  on  the  accursed 
tree.  The  solid  frame  of  the  world  might  well  tremble 
and  be  amazed,  when  the  soul  of  Christ  was  made  an 
offering  for  sin.     (Isaiah  liii.  10.) 

Let  us  observe,  in  the  last  place,  what  a  remarkable 
miracU  occurred  at  the  hour  of  our  Lord's  death,  in  the 
very  midst  of  the  Jewish  temple.  We  are  told  that  ^'  the 
veil  of  the  temple  was  rent  in  twain."  The  curtain 
which  separated  the  holy  of  holies  from  the  rest  of  the 
temple,  and  through  which  the  high  priest  alone  might 
pass,  was  split  from  top  to  bottom. 

Of  all  the  wonderful  signs  which  accompanied  our 
Lord's  death,  none  was  more  significant  than  this.  The 
mid-day  darkness  for  three  hours,  must  needs  have  been 
a  startling  event.  The  earthquake,  wMch  rent  the  rocks, 
must  have  been  a  tremendous  shock.  But  there  was  a 
meaning  in  the  sudden  rending  of  the  veil  from  top  to 
bottom,  which  must  have  pricked  the  heart  of  any  intel- 
ligent Jew.  The  conscience  of  Caiaphas,  the  high  priest, 
must  have  been  hard  indeed,  if  the  tidings  of  that  rent 
veil  did  not  fill  him  with  dismay. 

The  rending  of  the  veil  proclaimed  the  termination 
and  passing  away  of  the  ceremonial  law.  It  was  a  sign 
that  the  old  dispensation  of  sacrifices  and  ordinances 
was  no  longer  needed.  Its  work  was  done.  Its  occu- 
pation was  gone,  from  the  moment  that  Christ  died. 
There  was  no  more  need  of  an  earthly  high  priest,  and  a 
mercy  seat,  and  a  sprinkling  of  blood,  and  an  offering  up  of 


MATTHEWj    CHAP.    XXVII.  397 

incense,  and  a  day  of  atonement.  The  true  High  Priest 
-jiiad  at  length  appeared.  The  true  Lamb  of  God  had 
been  slain.  The  true  mercy  seat  was  at  length  revealed. 
The  figures  and  shadows  were  no  longer  wanted.  May 
we  all  remember  this  !  To  set  up  an  altar,  and  a  sacri- 
fice, and  a  priesthood  now,  is  to  light  a  candle  at  noon-day. 

That  rending  of  the  veil  proclaimed  the  opening  of  the 
way  of  salvation  to  all  mankind.  The  way  into  the  pres- 
^ence  of  God  was  unknown  to  the  Gentile,  and  only  seen 
dimly  by  the  Jew,  until  Christ  died.  But  Christ  having 
now  offered  up  a  perfect  sacrifice,  and  obtained  eternal 
redemption,  the  darkness  and  mystery  were  to  pass  away. 
'AH  were  to  be  invited  now  to  draw  near  to  God  with 
boldness,  and  approach  Him  with  confidence,  by  faith  in 
Jesus.  A  door  was  thrown  open,  and  a  way  of  life  set 
before  the  whole  world.  May  we  all  remember  this  ! 
From  the  time  that  Jesus  died,  the  way  of  peace  was 
never  meant  to  be  shrouded  in  mystery.  There  was  to 
be  no  reserve.  The  Gospel  was  the  revelation  of  a  mys- 
tery, which  had  been  hid  from  ages  and  generations. 
To  clothe  religion  now  with  mystery,  is  to  mistake  the 
grand  characteristic  of  Christianity. 

Let  us  turn  from  the  story  of  the  crucifixion,  every 
time  we  read  it,  with  hearts  full  of  praise.  Let  us  praise 
God  for  the  confidence  it  gives  us,  as  to  the  ground  of 
our  hope  of  pardon.  Our  sins  may  be  many  and  great, 
but  the  payment  made  by  our  Great  Substitute  far  out- 
weighs them  all. — Let  us  praise  God  for  the  view  it  gives 
ns  of  the  love  of  our  Father  in  heaven.  He  that  spared 
not  His  own  Son,  but  delivered  Him  up  for  us  all,  will 
surely  with  Hira  give  us  all  things. — Not  least,  let  us 


898 


EXPOSITORY    THOUGHTS. 


praise  God  for  the  view  it  gives  us  of  the  sympathy  of 
Jesus  with  all  His  believing  people.  He  can  be  touched 
with  the  feeling  of  our  infirmities.  He  knows  what 
suffering  is.  He  is  just  the  Saviour  that  an  infirm  body, 
with  a  weak  heart,  in  an  evil  world,  requires. 


MATTHEW  XXVII.  57—66. 


57  When  the  even  was  come,  there 
came  a  rich  man  of  Arimathsea,  named 
Joseph,  who  also  himself  was  Jesus' 
disciple : 

58  He  went  to  Pilate,  and  begged 
the  body  of  Jesus.  Then  PiJate  com- 
manded the  body  to  be  delivered. 

59  And  when  Joseph  had  taken  the 
body,  he  wrapped  it  in  a  clean  linen 
cloth, 

60  And  laid  it  in  his  own  new  tomb, 
which  he  had  hewn  out  in  the  rock : 
and  he  rolled  a  great  stone  to  the  door 
of  the  sepulchre,  and  departed. 

61  And  there  was  Mary  Magdalene, 
and  the  other  Mary,  sitting  over  a- 
gainst  the  sepulchre. 

62  Now  the  next  day,  that  followed 
the  day  of  the  preparation,  the  Chief 


Priests  and  Pharisees  came  together 
unto  Pilate, 

63  Saying,  Sir,  we  remember  that 
that  deceiver  said,  while  he  was  jet 
alive,  After  three  days  I  will  rise 
again. 

64  Command  therefore  that  the  se- 
pulchre be  made  sure  until  the  third 
day,  lest  his  disciples  come  by  night, 
and  steal  him  away,  and  say  unto  the 
people,  He  is  risen  from  the  dead :  so 
the  last  error  shall  be  worse  than  the 
first. 

65  Pilate  said  unto  them.  Ye  have 
a  watch :  go  your  way,  make  it  as  sure 
as  ye  can. 

66  So  they  went,  and  made  the 
sepulchre  sure,  sealing  the  stone,  and 
settino:  a  watch. 


These  verses  contain  the  history  of  oi^r  Lord  Jesus 
Christ's  burial.  There  was  yet  one  thing  needful,  in 
order  to  make  it  certain  that  our  Redeemer  accomplished 
that  great  work  of  redemption  which  He  undertook. 
That  holy  body,  in  which  He  bore  our  sins  on  the  cross, 
must  actually  be  laid  in  the  grave,  and  rise  again.  His 
resurrection  was  to  be  the  seal  and  head-stone  of  all  the 
work. 

The  infinite  wisdom  of  God  foresaw  the  objections  of 
unbelievers  and  infidels,  and  provided  against  them. — Did 
the  Son  of  God  really  die  ?  Did  he  really  rise  again  ? 
Might  there  not  have  been  some  delusion  as  to  the  reality 


MATTHEW,    CHAP.    XXVII.  899 

of  His  death  ?  Might  there  not  have  been  imposition 
or  deception,  as  to  the  reality  of  His  resurrection  ? — All 
these,  and  many  more  objections,  would  doubtless  have 
been  raised,  if  opportunity  had  been  given.  But  He  who 
knows  the  end  from  the  beginning,  prevented  the  possi- 
bility of  such  objections  being  made.  By  His  over-ruling 
providence,  He  ordered  things  so  that  the  death  and 
burial  of  Jesus  were  placed  beyond  a  doubt. — Pilate  gives 
consent  to  His  burial.  A  loving  disciple  wraps  the  body 
in  linen,  and  lays  it  in  a  new  tomb  hewn  out  of  a  rock, 
"  wherein  was  never  man  yet  laid."  The  chief  priests 
themselves  set  a  guard  over  the  place  where  His  body  was 
deposited.  Jews  and  Gentiles,  friends  and  enemies,  all 
alike  testify  to  the  great  fact,  that  Christ  did  really  and 
actually  die,  and  was  laid  in  a  grave.  It  is  a  fact  that 
can  never  be  questioned. — He  was  really  "bruised."  He 
really  "  suffered."  He  really  "  died."  He  was  really 
"  buried."   Let  us  mark  this  well.  It  deserves  recollection. 

Let  us  learn,  for  one  thing,  from  these  verses,  that  our 
Lord  Jesus  Christ  has  friends  of  whom  little  is  known. 

We  cannot  have  a  more  striking  example  of  this  truth, 
than  we  see  in  the  passage  now  before  us.  A  man  named 
Joseph  of  Arimathasa  comes  forward,  when  our  Lord  was 
dead,  and  asks  permission  to  bury  Him.  We  have  never 
heard  of  this  man  at  any  former  period  of  our  Lord's 
earthly  ministry.  We  never  hear  of  him  again.  We 
know  nothing,  but  that  he  was  a  disciple  who  loved 
Christ,  and  did  Him  honor.  At  the  time  when  the  apos- 
tles had  forsaken  our  Lord, — at  a  time  when  it  was  a 
dangerous  thing  to  confess  regard  for  Him, — at  a  time 
when  there  seemed  to  be  no  earthly  advantage  to  be 


400  EXPOSITORY    THOUGHTS. 

gained  by  confessing  His  discipleship, — at  such  a  time 
as  this  Joseph  comes  boldly  forward,  and  begs  the  body 
of  Jesus,  and  lays  it  in  his  own  new  tomb. 

This  fact  is  full  of  comfort  and  encouragement.  It 
shews  us  that  there  are  some  quiet,  retiring  souls  on  earth, 
who  know  the  Lord,  and  the  Lord  knows  them,  and  yet 
they  are  little  known  by  the  church.  It  shews  us  that 
there  are  diversities  of  gifts  among  Christ's  people. 
There  are  some  who  glorify  Christ  passively,  and  some 
who  glorify  Him  actively.  There  are  some  whose  voca- 
tion it  is  to  build  the  Church,  and  fill  a  public  place, 
and  there  are  some  who  only  come  forward,  like  Joseph, 
in  times  of  special  need.  But  each  and  aU  are  led  by 
one  Spirit,  and  each  and  all  glorify  God  in  their  several 
ways. 

Let  these  things  teach  us  to  be  more  hopeful.  Let  us 
believe  that  many  shall  yet  come  from  the  east  and  west, 
and  sit  down  with  Abraham,  and  Isaac,  and  Jacob,  in  the 
kingdom  of  heaven.  There  may  be  in  some  dark  corners 
of  Christendom  many,  who,  like  Simeon,  and  Anna,  and 
Joseph  of  Arimathsea,  are  at  present  little  known,  who 
shall  shine  brightly  among  the  Lord's  jewels  in  the  day 
of  His  appearing. 

Let  us  learn,  for  another  thing,  from  these  verses,  that 
God  can  make  the  devices  of  wicked  men  work  round  to  His 
own  glory. 

We  are  taught  that  lesson  in  a  striking  manner,  by 
the  conduct  of  the  priests  and  Pharisees,  after  our  Lord 
was  buried.  The  restless  enmity  of  these  unhappy  men 
could  not  sleep,  even  when  the  body  of  Jesus  was  in  the 
grave.     They   called   to   mind   the  words,  which  they 


MATTHEW,    CHAP.    XXVII.  401 

remembered  he  had  said,  about  *'  rising  again/'  They 
resolved,  as  they  thought,  to  make  His  rising  again  im- 
possible. They  went  to  Pilate.  They  obtained  from 
him  a  guard  of  Koman  soldiers.  They  set  a  watch  over 
the  tomb  of  our  Lord.  They  placed  a  seal  upon  the 
stone.  In  short,  they  did  all  they  could  to  "  make  the 
sepulchre  sure."" 

They  little  thought  what  they  were  doing.  They  little 
thought  that  unwittingly  they  were  providing  the  most 
complete  evidence  of  the  truth  of  Christ's  coming  resur- 
rection. They  were  actually  making  it  impossible  to 
prove  that  there  was  any  deception  or  imposition.  Their 
seal,  their  guard,  their  precautions,  were  all  to  become 
witnesses,  in  a  few  hours,  that  Christ  had  risen.  They 
might  as  well  have  tried  to  stop  the  tides  of  the  sea,  or  to 
prevent  the  sun  rising,  as  to  prevent  Jesus  coming  forth 
from  the  tomb.  They  were  taken  in  their  own  craftiness. 
(1  Cor.  iii.  19.)  Their  own  devices  became  instruments 
to  shew  forth  God's  glory. 

The  history  of  the  Church  of  Christ  is  full  of  examples 
of  a  similar  kind.  The  very  things  that  have  seemed  most 
unfavorable  to  God's  people,  have  often  turned  out  to  be 
for  their  good.  What  harm  did  the  "  persecution  which 
arose  about  Stephen"  do  to  the  Church  of  Christ  ?  They 
that  were  scattered  went  everywhere,  preaching  the  word. 
(Acts  vii.4.) — What  harm  did  imprisonment  do  St.  Paul  ? 
It  gave  him  time  to  write  many  of  those  Epistles,  which 
are  now  read  all  over  the  world. — What  real  harm  did 
the  persecution  of  bloody  Mary  do  to  the  cause  of  the 
English  Reformation  ?  The  blood  of  the  martyrs  became 
the  seed  of  the  Church. — What  harm  does  persecutioa 


402 


EXPOSITORY   THOUGHTS. 


do  the  people  of  God  at  this  very  day  ?  It  only  drives 
them  nearer  to  Christ.  It  only  makes  them  cling  more 
closely  to  the  throne  of  grace,  the  Bible,  and  prayer. 

Let  all  true  Christians  lay  these  things  to  heart,  and 
take  courage.  We  live  in  a  world  where  all  things  are 
ordered  by  a  hand  of  perfect  wisdom,  and  where  all 
things  are  working  together  continually  for  the  good  of 
the  body  of  Christ.  The  powers  of  this  world  are  only 
tools  in  the  hand  of  God.  He  is  ever  using  them  for 
His  own  purposes,  however  little  they  may  be  aware  of 
it. — They  are  the  instruments  by  which  He  is  ever 
squaring  and  polishing  the  living  stones  of  His  spiritual 
temple,  and  aU  their  schemes  and  plans  will  only  turn  to 
His  praise.  Let  us  be  patient  in  the  days  of  trouble 
and  darkness,  and  look  forward.  The  very  things  which, 
now  seem  against  us,  are  all  working  together  for  God's 
glory.  We  see  but  half  now. — Yet  a  little,  we  shall  see 
all.  And  we  shall  then  discover  that  all  the  persecution 
we  now  endure  was,  like  the  seal  and  the  guard,  tending 
to  God's  glory.  God  can  make  the  "wrath  of  man 
praise  him."  (Psalm  Ixxvii  10.) 


MATTHEW  XXVIII.  1—10. 


1  In  the  end  of  the  sabbath,  as  it 
began  to  dawn  toward  the  first  day 
of  the  week,  came  Mary  Magdalene 
and  the  other  Mary  to  see  the  sepul- 
chre. 

2  And,  behold,  there  was  a  great 
earthquake :  for  the  angel  of  the  Lord 
descended  from  heaven,  and  came  and 
rolled  back  the  stone  from  the  door, 
and  sat  upon  it. 

3  His  countenance  was  like  light- 
ning, and  his  raiment  white  as  snow. 

4  And  for  fear  of  him  the  kcepei*3 
did  shake,  and  became  as  dead  men', 

6  And  the  angel  answered  and  Baid 


unto  the  women,  Fear  not  ye :  for  I 
know  that  ye  seek  Jesus,  which  was 
crucified. 

6  He  is  not  here :  for  he  is  risen,  as 
he  said.  Come,  see  the  place  where 
the  Lord  lay. 

7  And  go  quickly,  and  tell  his  dis- 
ciples that  he  is  risen  from  the  dead : 
and,  behold,  he  goeth  before  you  into 
Galilee ;  there  shall  ye  see  him :  lo,  I 
have  told  you. 

8  And  they  departed  quickly  from 
the  sepulchre  with  fear  and  great  joy ; 
and  did  run  to  bring  his  disciples 
word. 


MATTHEW,    CHAP.    XXVIII. 


4oa 


'9  And  as  they  went  to  tell  his  disci- 
ple?>,  behold,  Jesus  met  them,  saying, 
All  hail.  And  they  came  and  held  him 
by  the  feet,  and  worshipped  him. 


10  Then  said  Jesus  unto  them,  Be 
not  afraid:  go  tell  my  brethren  that 
they  go  into  Galilee,  and  there  shall 
they  see  me. 


The  principal  subject  of  these  verses  is  tlie  resurrection 
of  our  Lord  Jesus  Christ  from  the  dead.  It  is  one  of 
those  truths  which  lie  at  the  very  foundation  of  Christi- 
anity, and  has  therefore  received  special  attention  in  the 
four  Gospels.  All  four  evangelists  describe  minutely 
how  our  Lord  was  crucified.  All  four  relate  with  no  less 
clearness,  that  He  rose  again. 

We  need  not  wonder  that  so  much  importance  is 
attached  to  our  Lord's  resurrection.  It  is  the  seal  and 
headstone  of  the  great  work  of  redemption,  which  He 
came  to  do.  It  is  the  crowning  proof  that  He  has 
paid  the  debt  which  He  undertook  to  pay  on  our  behalf, 
won  the  battle  which  He  fought  to  deliver  us  from  hell, 
and  is  accepted  as  our  Surety  and  our  Substitute  by  our 
Father  in  heaven.  Had  He  never  come  forth  from  the 
prison  of  the  grave,  how  could  we  ever  have  been  sure  that 
ourransomhad  been  fully  paid  ?  (1  Cor.  xv.  17.)  Had  He 
never  risen  from  His  conflict  with  the  last  enemy,  how  could 
we  have  felt  confident,  that  He  has  overcome  death,  and 
him  that  had  the  power  of  death,  that  is  the  devil  ?  (Heb. 
ii.  14.)  But  thanks  be  unto  God,  we  are  not  left  in  doubt. 
The  Lord  Jesus  really  "roseagainfor  our  justification." 
True  Christians  are  "  begotten  again  unto  a  lively  hope  by 
the  resurrection  of  Jesus  Christ  from  the  dead."  They  may 
boldly  say  with  Paul,  "  Who  is  he  that  condemneth :  it 
is  Christ  that  died,  yea  rather  that  is  risen  again." 
(Eom.  viii.  34.     Kom.  iv.  25.     1  Peter  i.  3.) 

We  have  reason  to  be  very  thankful,  that  this  wonder- 


404  EXPOSITORY    THOUGHTS. 

ful  truth  of  our  religion  is  so  clearly  and  fully  proved. 
It  is  a  striking  circumstance,  that  of  all  the  facts  of  our 
Lord's  earthly  ministry,  none  are  so  incontrovertibly 
established  as  the  fact  that  He  rose  again.  The  wisdom 
of  God,  who  knows  the  unbelief  of  human  nature,  has  pro- 
vided a  great  cloud  of  witnesses  on  the  subject.  Never 
was  there  a  fact  which  the  friends  of  God  were  so  slow  to 
"believe,  as  the  resurrection  of  Christ.  Never  was  there 
a  fact  which  the  enemies  of  God  were  so  anxious  to 
disprove.  And  yet,  in  spite  of  the  unbelief  of  friends, 
and  the  enmity  of  foes,  the  fact  was  thoroughly  estab- 
lished. Its  evidences  will  always  appear  to  a  fair  and 
impartial  mind  unanswerable.  It  would  be  impossible  to 
prove  anything  in  the  world,  if  we  refuse  to  believe  that 
Jesus  rose  again. 

Let  us  notice  in  these  verses,  the  glory  and  majesty  with 
which  Christ  rose  from  the  dead.  We  are  told  that  "  there 
was  a  great  earthquake."  We  are  told  that  "  the  angel 
of  the  Lord  descended  from  heaven,  and  came  and  rolled 
back  the  stone  from  the  door  of  the  sepulchre,  and  sat 
upon  it."  We  need  not  suppose  that  our  blessed  Lord 
needed  the  help  of  any  angel,  when  He  came  forth  fi'om 
the  grave.  We  need  not  for  a  moment  doubt  that  He 
rose  again  by  His  own  power.  But  it  pleased  God,  that 
His  resurrection  should  be  accompanied  and  followed  by 
signs  and  wonders.  It  seemed  good  that  the  earth  should 
shake,  and  a  glorious  angel  appear,  when  the  Son  of  God 
arose  from  the  dead  as  a  conqueror. 

Let  us  not  fliil  to  see  in  the  manner  of  our  Lord's 
resurrection,  a  type  and  pledge  of  the  resuiTection  of  His 
believing  people.    The  grave  could  not  hold  Him  beyond 


MATTHEW,    CHAP.    XXVIII.  405 

the  appointed  time,  and  it  shall  not  be  able  to  hold  them. 
• — A  glorious  angel  was  a  witness  of  His  rising,  and 
glorious  angels  shall  be  the  messengers  who  shall  gather 
believers  when  they  rise  again. — He  rose  with  a  renewed 
body,  and  yet  a  body,  real,  true,  and  material,  and  so  also 
shall  His  people  have  a  glorious  body,  and  be  like  their 
Head. — "  When  we  see  Him  we  shall  be  like  Him."  (1 
John  iii.  2.) 

Let  us  take  comfort  in  this  thought.  Trial,  sorrow, 
and  persecution  are  often  the  portion  of  God's  people. 
Sickness,  weakness,  and  pain  often  hurt  and  wear  their 
poor  earthly  tabernacle.  But  their  good  time  is  yet  to 
come.  Let  them  wait  patiently,  and  they  shall  have  a 
glorious  resurrection.  When  we  die,  and  where  we  are 
buried,  and  what  kind  of  a  funeral  we  have,  matters  little. 
The  great  question  to  be  asked  is  this,  '^  How  shall  we 
rise  again  ?" 

Let  us  notice  in  the  next  place,  the  terror  which 
Christ's  enemies  felt  at  the  period  of  His  resurrection.  We 
are  told  that  at  the  sight  of  the  angel,  "  the  keepers  did 
shake  and  become  as  dead  men."  Those  hardy  Koman 
soldiers,  though  not  unused  to  dreadful  sights,  saw  a 
sight  which  made  them  quail.  Their  courage  melted  at 
once  at  the  appearance  of  one  angel  of  God. 

Let  us  again  see  in  this  fact,  a  type  and  emblem  of 
things  yet  to  come.  What  will  the  ungodly  and  the 
wicked  do  at  the  last  day,  when  the  trumpet  shaU 
sound,  and  Christ  shall  come  in  glory  to  judge  the  world  ? 
What  will  they  do,  when  they  see  all  the  dead,  both  small 
and  great,  coming  forth  from  their  graves,  and  all  the 
angels  of  God  assembled  round  the  great  white  throne  ? 


406  EXPOSITORY   THOUGHTS. 

What  fears  and  terrors  will  possess  their  souls^  when  they 
find  they  can  no  longer  avoid  God's  presence,  and  must 
at  length  meet  Him  face  to  face  ?  Oh  !  that  men  were 
wise,  and  would  consider  their  latter  end  !  Oh  !  that 
they  would  remember  that  there  is  a  resurrection  and  a 
judgment,  and  that  there  is  such  a  thing  as  the  wrath 
of  the  Lamb  I 

Let  us  notice  in  the  next  place,  the  words  of  comfort 
which  the  angel  addressed  to  the  friends  of  Christ.  We  read 
that  he  said,  "  Fear  not  ye  :  for  I  know  that  ye  seek 
Jesus,  that  was  crucified/' 

These  words  were  spoken  with  a  deep  meaning.  They 
were  meant  to  cheer  the  hearts  of  believers  in  every  age, 
in  the  prospect  of  the  resurrection.  They  were  intended 
to  remind  us,  that  true  Christians  have  no  cause  for 
alarm,  whatever  may  come  on  the  world.  The  Lord  shall 
appear  in  the  clouds  of  heaven,  and  the  earth  be  burned 
up.  The  graves  shall  give  up  the  dead  that  are  in  them, 
and  the  last  day  come.  The  judgment  shall  be  set,  and 
the  books  shall  be  opened.  The  angels  shall  sift  the  wheat 
from  the  chaff,  and  divide  between  the  good  fis  h  and  the  bad. 
—But  in  all  this  there  is  nothing  that  need  make  believ- 
ers afraid.  Clothed  in  the  righteousness  of  Christ,  they 
shall  be  found  without  spot  and  blameless.  Safe  in  the 
one  true  ark,  they  shall  not  be  hurt  when  the  flood  of 
God's  wrath  breaks  on  the  earth.  Then  shall  the  words  of 
the  Lord  receive  their  complete  fulfilment :  '^  when  these 
things  begin  to  come  to  pass,  lift  up  your  heads,  for  your 
redemption  draweth  nigh."  Then  shall  the  wicked  and 
unbelieving  see  how  true  was  that  word,  "blessed  are  the 
people  whose  God  is  the  Lord."     (Psalm  xxxiii.  12.) 


CHAP.   XXVIII.  407 

Let  us  notice,  finally,  the  gracious  message  which  the 
Lord  sent  to  the  disciples  after  His  resurrection.  He 
appeared  in  person  to  the  women  who  had  come  to  do 
honor  to  His  body.  Last  at  the  cross  and  first  at  the 
tomb,  they  were  the  first  privileged  to  see  Him  after  He 
rose.  And  to  them  He  gives  commission  to  carry  tidings 
to  His  disciples.  His  first  thought  is  for  His  little 
scattered  flock.     "  Go,  tell  my  brethren." 

There  is  something  deeply  touching  in  those  simple 
words,  "my  brethren."  They  deserve  a  thousand  thoughts. 
Weak,  frail,  erring  as  the  disciples  were,  Jesus  still  calls 
them  His  "  brethren."  He  comforts  them,  as  Joseph 
did  his  brethren  who  had  sold  him,  saying,  "  I  am  your 
brother  Joseph."  Much  as  they  had  come  short  of  their 
profession, — sadly  as  they  had  yielded  to  the  fear  of 
man, — they  are  still  His  "  brethren."  Grlorious  as  He 
was  in  Himself, — a  conqueror  over  death,  and  hell,  and 
the  grave,  the  Son  of  God  is  still  "  meek  and  lowly  of 
heart."  He  calls  His  disciples  "  brethren." 
'  Let  us  turn  from  the  passage  with  comfortable  thoughts, 
if  we  know  anything  of  true  religion.  Let  us  see  in  these 
words  of  Christ,  an  encouragement  to  trust  and  not  be 
afraid.  Our  Saviour  is  one  who  never  forgets  His  people. 
He  pities  their  infirmities.  He  does  not  despise  them. 
He  knows  their  weakness,  and  yet  does  not  cast  them 
away.     Our  great  High  Priest  is  also  our  elder  brother. 


MATTHEW  XXVIII.  11—20. 


11  Now  when  they  were  going,  be- 
hold, some  of  the  watch  came  into  the 
citj',  and  shewed  unto  the  Chief 
Pnosts  all  the  things  that  were  done. 


12  And  when  they  were  assembled 
with  the  elders,  and  had  taken  coun- 
sel, they  gave  large  money  unto  the 
soldiers, 


408  EXPOSITORY   THOUGHTS. 


13  Saying,  Say  ye,  His  disciples 
came  by  night,  and  stole  him  away 
while  we  slept. 

14  And  if  this  come  to  the  gov- 
ernor's ears,  we  will  persuade  him 
and  secure  you, 


15  So  they  took  the  moneyj  and  did 
they  were  taught :  and  this  saying 
is  commonly  reported  among  the  Jews 


17  And  when  they  saw  him,  they 
worshipped  him :  but  some  doubted. 

18  Ajid  Jesus  came  and  spake  unto 
them,  saying,  All  power  is  given  unto 
me  in  heaven  and  in  earth. 

19  Go  ye  therefore,  and  teach  all 
nations,  baptizing  them  in  the  name 
of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost ; 

20  Teaching  them  to  observe  all 
things  whatsoever  I  have  commanded 
you :  and,  lo,  I  am  with  you  alway, 
even  unto  the  end  of  the  world.  Amen. 


unto  this  day 

16  Then  the  eleven  disciples  went 
away  into  Galilee,  into  a  mountain 
where  Jesus  had  appointed  them. 

These  verses  form  the  conclusion  of  the  Gospel  of  St. 
Matthew.  They  begin  by  shewing  us  what  absurdities 
blind  prejudice  will  believe,  rather  than  believe  the  truth. 
They  go  on  to  shew  us  what  weakness  there  is  in  the 
hearts  of  some  disciples,  and  how  slow  they  are  to  believe. 
They  finish  by  telling  us  some  of  the  last  words  spoken 
by  our  Lord  upon  earth, — words  so  remarkable  that  they 
demand  and  deserve  all  our  attention. 

Let  us  observe,  in  the  first  place,  the  honor  which  God 
has  put  on  our  Lord  Jesus  Christ.  Our  Lord  says,  "  all 
power  is  given  unto  me,  in  heaven  and  earth." 

This  is  a  truth  which  is  declared  by  St.  Paul  to  the 
Philippians,  "  God  hath  highly  exalted  Him  and  given 
Him  a  name  which  is  above  every  name.''  (Phil.  ii.  9.)  It 
is  a  truth  which  in  nowise  takes  away  from  the  true  no- 
tion of  Christ's  divinity,  as  some  have  ignorantly  supposed. 
It  is  simply  a  declaration,  that,  in  the  counsels  of  the 
eternal  Trinity,  Jesus,  as  Son  of  man,  is  appointed  heir 
of  all  things, — that  He  is  the  Mediator  between  God  and 
man, — that  the  salvation  of  all  who  are  saved  is  laid 
upon  Him, — and  that  He  is  the  great  fountain  of  mercy, 
grace,  life,  and  peace.  It  was  for  this  "joy  set  before 
Him  that  He  endured  the  cross."  (Heb.  xii.  2.) 

Let  us  embrace  this  truth  reverently,  and  cling  to  it 
firmly.     Christ  is  He  who  has  the  keys  of  death  and 


409 

hell.  Christ  is  the  anointed  Priest,  who  alone  can  ab- 
solve sinners.  Christ  is  the  fountain  of  living  waters,  in 
jw^hom  alone  we  can  be  cleansed.  Christ  is  the  Prince 
and  Saviour,  who  alone  can  give  repentance  and  remission 
of  sins.  In  Him  all  fulness  dwells.  He  is  the  way,  the 
door,  the  light,  the  life,  the  Shepherd,  the  altar  of  refuge. 
He  that  hath  the  Son  hath  life, — and  he  that  hath  not 
the  Son  hath  not  life.  May  we  all  strive  to  understand 
this.  No  doubt  men  may  easily  think  too  little  of  God 
the  Father,  and  Grod  the  Spirit,  but  no  man  ever  thought 
too  much  of  Christ. 

Let  us  observe,  in  the  second  place,  the  duty  which  Jesus 
lays  on  His  disciples.  He  bids  them  "  go  and  teach  all 
nations."  They  were  not  to  confine  their  knowledge  to 
themselves,  but  communicate  it  to  others.  They  were 
not  to  suppose  that  salvation  was  revealed  only  to  the 
Jews,  but  to  make  it  known  to  all  the  world.  They  were 
to  strive  to  make  disciples  of  all  nations,  and  to  tell  the 
whole  earth  that  Christ  had  died  for  sinners. 

Let  us  never  forget  that  this  solemn  injunction  is  still 
in  full  force.  It  is  still  the  bounden  duty  of  every  disciple 
of  Christ  to  do  all  he  can  in  person,  and  by  prayer,  to 
make  others  acquainted  with  Jesus.  Where  is  our  faith, 
if  we  neglect  this  duty  ?  Where  is  our  charity  ?  It 
may  well  be  questioned  whether  a  man  knows  the  value 
of  the  Gospel  himself,  if  he  does  not  desire  to  make  it 
known  to  all  the  world. 

Let  us  observe,  in  the  third  place,  the  public  profession 
which  Jesus  requires  of  those  who  believe  His  Gospel.  He 
tells  His  apostles  to  "  baptize"  those  whom  they  received 
as  disciples. 

18 


410  EXPOSITORY   THOUGHTS. 

It  is  very  difficult  to  conceive  when  we  read  this  last 
command  of  our  Lord's,  how  men  can  avoid  the  conclu- 
sion that  baptism  is  necessary,  when  it  may  be  had.  It 
seems  impossible  to  explain  the  word  that  we  have  here 
of  any  but  an  outward  ordinance,  to  be  administered  to 
all  who  join  His  Church. — That  outward  baptism  is  not 
absolutely  necessary  to  salvation,  the  case  of  the  penitent 
thief  plainly  shews.  He  went  to  paradise  unbaptized. — 
That  outward  baptism  alone  often  confers  no  benefit,  the 
case  of  Simon  Magus  plainly  shews.  Although  baptized, 
he  remained  "  in  the  gall  of  bitterness  and  bond  of  in- 
iquity." (Acts  iii.  23.) — But  that  baptism  is  a  matter  of 
entire  indifference,  and  need  not  be  used  at  all,  is  an 
assertion  which  seems  at  variance  with  our  Lord's  words 
in  this  place.* 

The  plain  practical  lesson  of  the  words  is  the  necessity 
of  a  public  confession  of  faith  in  Christ.  It  is  not 
enough  to  be  a  secret  disciple.  We  must  not  be  ashamed 
to  let  men  see  whose  we  are,  and  whom  we  serve.  We 
must  not  behave  as  if  we  did  not  like  to  be  thought 
Christians,  but  take  up  our  cross  and  confess  our  Master 
before  the  world.  His  words  are  very  solemn,  "  Whoso- 
ever shall  be  ashamed  of  me, — of  him  shall  the  Son  of 
man  be  ashamed,  when  He  cometh  in  the  glory  of  His 
Father,  with  the  holy  angels.''  (Mark  viii.  38.) 

*  I  purposely  abstain  from  saying  anything  on  the  subject  of  infant 
baptism.  There  is  nothing  in  this  text  which  can  be  fairly  used  either 
way  in  settling  this  much-vexed  controversy.  It  is  certain  that  the 
missionaries  of  the  Church  of  England  carry  out  the  meaning  of  this 
text  as  fully  and  thoroughly  as  the  missionaries  of  Baptist  churches. 

The  point  settled  by  the  text  is  not  so  much  what  ought  to  be  done 
with  the  children  of  Christians,  as  what  ought  to  be  done  with  hea- 
thens when  converted. 


MATTHEW^    CHAP.    XXVIII.  411 

Let  US  observe,  in  the  fourth  place,  the  ohedieme  ichich 
Jesus  requires  of  all  ivho  profess  themselves  His  disciples. 
He  bids  the  apostles  "  teach  them  to  observe  all  things, 
whatsoever  He  has  commanded  them." 

This  is  a  searching  expression.  It  shews  the  uselcss- 
ness  of  a  mere  name  and  form  of  Christianity.  It  shews 
that  they  only  are  to  be  counted  true  Christians  who 
live  in  a  practical  obedience  to  His  word,  and  strive  to 
do  the  things  that  he  has  commanded.  The  water  of 
baptism,  and  the  bread  and  wine  of  the  Lord's  Supper 
alone  will  save  no  man's  soul .  It  profits  nothing  that  we 
go  to  a  place  of  worship  and  hear  Christ's  ministers,  and 
approve  of  the  Gospel,  if  our  religion  goes  no  further 
than  this. — What  are  our  lives  ?  What  is  our  daily 
conduct,  at  home  and  abroad  ?  Is  the  Sermon  on  the 
Mount  our  rule  and  standard  ?  Do  we  strive  to  copy 
Christ's  example  ?  Do  we  seek  to  do  the  things  that 
He  commanded.^ — These  are  questions  that  must  be_ 
answered  in  the  affirmative,  if  we  would  prove  ourselves 
born  again  and  children  of  Grod.  Obedience  is  the  only 
proof  of  reality.  Faith  without  works  is  dead,  being 
alone.  ^'  Ye  are  my  friends,"  says  Jesus,  "  if  ye  do  what- 
soever I  command  you."     (John  xv.  14.) 

Let  us  observe,  in  the  fifth  place,  the  solemn  mention 
of  the  blessed  Trinity  which  our  Lord  makes  in  these  verses. 
He  bids  the  apostles  to  baptize  "  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost." 

This  is  one  of  those  great  plain  texts  which  directly 
teach  the  mighty  doctrine  of  the  Trinity.  It  speaks  of 
Father,  Son,  and  Holy  Ghost  as  Three  distinct  persons, 
and  speaks  of  all  Three  as  co-equal.     Such   as  the 


412  EXPOSITORY   THOUGHTS. 

Father  is,  such  is  the  Son,  and  such  is  the  Holy  Ghost. 
And  yet  these  Three  are  One. 

This  truth  is  a  great  mystery.  Let  it  he  enough  to 
receive  and  believe  it,  and  let  us  ever  abstain  from  all 
attempts  at  explanation.  It  is  childish  folly  to  refuse 
assent  to  things  that  we  do  not  understand.  We  are 
poor  crawling  worms  of  a  day,  and  know  little  at  our 
best  about  God  and  eternity.  Suffice  it  for  us  to  receive 
the  doctrine  of  the  Trinity  in  Unity,  with  humility  and 
reverence,  and  to  ask  no  vain  questions.  Let  us  believe 
that  no  sinful  soul  could  be  saved  without  the  work  of 
all  three  Persons  in  the  blessed  Trinity,  and  let  us  rejoice 
that  Father,  Son,  and  Holy  Ghost,  who  co-operated  to 
make  man,  do  always  co-operate  to  -save  him.  Here  let  us 
pause.  We  may  receive  practically  what  we  cannot  ex- 
plain theoretically. 

Finally,  let  us  observe  in  these  verses,  the  gracious  ^ro- 
jnise  with  which  Jesus  closes  His  words.  He  says  to  His 
disciples  "  I  am  with  you  always  even  to  the  end  of  the 
world." 

It  is  impossible  to  conceive  words  more  comforting, 
strengthening,  cheering,  and  sanctifying  than  these. 
Though  left  alone,  like  orphan  children  in  a  cold,  unkind 
world,  the  disciples  were  not  to  think  they  were  deserted. 
Their  Master  would  be  ever  "  with  them.''  Though 
commissioned  to  do  a  work  as  hard  as  that  of  Moses 
when  sent  to  Pharaoh,  they  were  not  to  be  discouraged. 
Their  Master  would  certainly  be  "with  them."  No 
words  could  be  more  suited  to  the  position  of  those  to 
whom  they  were  first  spoken.  No  words  could  be  imagined 
more  consolatory  to  believers  in  every  age  of  the  world 


MATTHEW,    CHAP.    XXVIII.  413 

Let  all  true  Christians  lay  hold  on  these  words  and 
keep  them  in  mind.  Christ  is  "with  lis"  always.  Christ 
is  "  with  us/'  wherever  we  go.  He  came  to  be  "  Emmanuel, 
God  with  us,"  when  He  first  came  into  the  world.  He 
declares  that  He  is  ever  Emmanuel,  "with  us,"  when  He 
comes  to  the  end  of  His  earthly  ministry  and  is  about  to 
leave  the  world.  He  is  with  us  daily  to  pardon  and  for- 
give,— with  us  daily  to  sanctify  and  strengthen, — with 
us  daily  to  defend  and  keep, — with  us  daily  to  lead  and 
to  guide, — with  us  in  sorrow,  and  with  us  in  joy, — with 
us  in  sickness,  and  with  us  in  health, — with  us  in  life,  and 
with  us  in  death,^with  us  in  time,  and  with  us  in  eternity. 

What  stronger  consolation  could  believers  desire 
than  this  ?  Whatever  happens,  they  at  least  are  never 
completely  friendless  and  alone.  Christ  is  ever  with 
them.  They  may  look  into  the  grave,  and  say  with 
David,  "  though  I  walk  through  the  valley  of  the 
shadow  of  death  I  will  fear  no  evil,  for  thou  art  with 
me."  They  may  look  forward  beyond  the  grave,  and 
say  with  Paul,  "  we  shall  ever  be  with  the  Lord." 
(Psalm  xxiii.  4.  1  Thes.  iv.  17.)  He  has  said  it,  and 
He  will  stand  to  it,  "I  am  with  you  always,  even  to  the 
end  of  the  world."  "  I  will  never  leave  you  and  never 
forsake  you." — We  could  ask  nothing  more.  Let  us  go 
on  believing,  and  not  be  afraid.  It  is  everything  to  be  a 
real  Christian.  None  have  such  a  King,  such  a  Priest, 
such  a  constant  Companion,  and  such  an  unfailing  Friend, 
as  the  true  servants  of  Christ. 


THIS  BOOK  IS  DUE  ON  THE  LAST  DATE 
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WILL  BE  ASSESSED  FOR  FAILURE  TO  RETURN 
THIS  BOOK  ON  THE  DATE  DUE.  THE  PENALTY 
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OVERDUE. 


OEC    5    1933 


26My/49f<i 


21 


UfcCElVED 


M?Q*t^'if*M 


u><m  PCPT. 


MAY  2  8  1978 


<<^(^zf  OJ) 


AUG  15  197^ 


BEC.CIK.WI6  7    "TS 


LD  21-100m-7,'33 


yS  27653 


mm 


\i)i    !<:   li^i-JtUf 


